Text -- Proverbs 20:9-30 (NET)

20:9 Who can say, “I have kept my heart clean; I am pure from my sin”? 20:10 Diverse weights and diverse measures– the Lord abhors both of them. 20:11 Even a young man is known by his actions, whether his activity is pure and whether it is right. 20:12 The ear that hears and the eye that sees– the Lord has made them both. 20:13 Do not love sleep, lest you become impoverished; open your eyes so that you might be satisfied with food. 20:14 “It’s worthless! It’s worthless!” says the buyer, but when he goes on his way, he boasts. 20:15 There is gold, and an abundance of rubies, but words of knowledge are like a precious jewel. 20:16 Take a man’s garment when he has given security for a stranger, and when he gives surety for strangers, hold him in pledge. 20:17 Bread gained by deceit tastes sweet to a person, but afterward his mouth will be filled with gravel. 20:18 Plans are established by counsel, so make war with guidance. 20:19 The one who goes about gossiping reveals secrets; therefore do not associate with someone who is always opening his mouth. 20:20 The one who curses his father and his mother, his lamp will be extinguished in the blackest darkness. 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 20:10

One greater for shew and one lesser for use.

Wesley: Pro 20:11

The future disposition of a man may be probably conjectured from his childish manners.

Wesley: Pro 20:13

Shake off sloth and betake thyself to thy employment with diligence and vigour.

Wesley: Pro 20:15

But wise speeches are of far greater worth.

Wesley: Pro 20:16

As a pledge, without which he ought not to be trusted.

Wesley: Pro 20:16

That is surety.

Wesley: Pro 20:18

The way to bring our purposes to good effect is to manage them with serious consideration.

Wesley: Pro 20:20

His name and memory shall utterly perish.

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 20:9

The interrogation in the affirmative strengthens the implied negation (compare Job 15:14; Ecc 7:20).

JFB: Pro 20:10

Various measures, implying that some are wrong (compare Pro 11:1; Pro 16:11).

JFB: Pro 20:11

The conduct of children even is the best test of principle (compare Mat 7:16).

JFB: Pro 20:12

Hence, of course, God will know all you do (Psa 94:9).

JFB: Pro 20:13

Activity and diligence contrasted with sloth (Pro 6:9; Pro 10:11).

JFB: Pro 20:13

Literally, "be deprived of inheritance."

JFB: Pro 20:14

Implying that he goes about boasting of his bargains.

JFB: Pro 20:15

The contrast denotes the greater value of knowledge (compare Pro 3:14-16).

JFB: Pro 20:16

Implies severe exaction, justified by the surety's rashness.

JFB: Pro 20:16

By some readings "strangers," but the former here, and in Pro 27:13, is allowable, and strengthens the sense. The debauchee is less reliable than the merely careless.

JFB: Pro 20:17

Either as unlawfully (Pro 9:17) or easily obtained.

JFB: Pro 20:17

Well expresses the pain and grief given at last.

JFB: Pro 20:18

(Compare Pro 15:22). Be careful and considerate in important plans.

JFB: Pro 20:19

Those who love to tell news will hardly keep secrets.

JFB: Pro 20:19

(compare Margin; Pro 1:10).

JFB: Pro 20:19

Literally, "join," or "associate with."

JFB: Pro 20:20

(Compare Pro 13:9; Pro 24:20).

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 20:9

Who can say, I have made any heart clean - No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.

Clarke: Pro 20:10

Divers weights and divers measures - A peise and a peise; - Old MS. Bible: from the French pois, weight. Hebrew: "A stone and a stone; an ephah and an ephah."One the standard, the other below it; one to buy with, the other to sell by.

Clarke: Pro 20:11

Even a child is known by his doings - That is, in general terms, the effect shows the nature of the cause. "A childe is known by his conversation,"says Coverdale. A child is easily detected when he has done evil; he immediately begins to excuse and vindicate himself, and profess his innocence, almost before accusation takes place. Some think the words should be understood, every child will dissemble; this amounts nearly to the meaning given above, But probably the principal this intended by the wise man is, that we may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer guide in preparing our children for future life, than by observing their early propensities. The future engineer is seen in the little handicraftsman of two years old. Many children are crossed in these early propensities to a particular calling, to their great prejudice, and the loss of their parents, as they seldom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine predilections to particular callings, we should consider as indications of Divine Providence, and its calling of them to that work for which they are peculiarly fitted.

Clarke: Pro 20:12

The hearing ear and the seeing eye - Every good we possess comes from God; and we should neither use our eyes, nor our ears, nor any thing we possess, but in strict subserviency to his will.

Clarke: Pro 20:13

Love not sleep, lest thou come to poverty - Sleep, indescribable in its nature, is an indescribable blessing; but how often is it turned into a curse! It is like food; a certain measure of it restores and invigorates exhausted nature; more than that oppresses and destroys life. A lover of sleep is a paltry, insignificant character.

Clarke: Pro 20:14

It is naught, it is naught, saith the buyer - How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theater, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to eaeh. He stood up, and in a single sentence redeemed his pledge: -

Vili vultis Emere, et Caro Vendere

You all wish to Buy Cheap, and Sell Dear.

He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were similar. " In quo dicto levissimi scenici omnes tamen conscientias invenerunt suas .’ - De Trinitate, lib. xiii., c. 3; Oper. vol. vii., col. 930.

Clarke: Pro 20:15

There is gold - Gold is valuable, silver is valuable, and so are jewels; but the teachings of sound knowledge are more valuable than all.

Clarke: Pro 20:16

Take his garment that is surety for a stranger - I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.

Clarke: Pro 20:17

Bread of deceit is sweet - Property acquired by falsehood, speculation, etc., without labor, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it.

Clarke: Pro 20:18

With good advice make war, - Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel. A minister, who is perhaps neither a good nor a great man, counsels his king to make war; the cabinet must be brought into it, and a sufficient number out of the states of the kingdom gained over to support it. By and by, what was begun through caprice must be maintained through necessity. Places must be created, and offices must be filled with needy dependents, whose interest it may be to protract the war, till they get enough to pay their debts, and secure independence for life. And for these most important ends the blood of the country is spilled, and the treasures of the people exhausted! I have met with a fact precisely of this kind under the reign of Louis XIV.

Clarke: Pro 20:20

Whoso curseth his father - Such persons were put to death under the law; see Exo 21:17; Lev 20:9, and here it is said, Their lamp shall be put out - they shall have no posterity; God shall cut them off both root and branch.

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 20:12

It is nonsense to think that such marvelously complex systems as eyes and ears could ever evolve by chance. The Lord alone is our Maker!"

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 20:9

1Ki 8:46; 2Ch 6:36; Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Ecc 7:20; 1Co 4:4; Jam 3:2; 1Jo 1:8-10

TSK: Pro 20:10

Divers weights, and divers measures : Heb. a stone and a stone, an ephah and an ephah, Deu 25:13

both : Pro 20:23, Pro 11:1, Pro 16:11; Lev 19:35; Deu 25:13-15; Amo 8:4-7; Mic 6:10, Mic 6:11

abomination : Deu 7:25, Deu 7:26; Rev 21:8

TSK: Pro 20:11

Pro 21:8, Pro 22:15; Psa 51:5, Psa 58:3; Mat 7:16; Luk 1:15, Luk 1:66, Luk 2:46, Luk 2:47, Luk 6:43, Luk 6:44

TSK: Pro 20:12

Exo 4:11; Psa 94:9, Psa 119:18; Mat 13:13-16; Act 26:18; Eph 1:17, Eph 1:18

TSK: Pro 20:13

Love : Pro 6:9-11, Pro 10:4, Pro 12:11, Pro 13:4, Pro 19:15, Pro 24:30-34; Rom 12:11; 2Th 3:10

open : Jon 1:6; Rom 13:11; 1Co 15:34; Eph 5:14

TSK: Pro 20:14

It is naught : Ecc 1:10; Hos 12:7, Hos 12:8; 1Th 4:6

TSK: Pro 20:15

but : Pro 3:15, Pro 8:11, Pro 10:20, Pro 10:21, Pro 15:7, Pro 15:23, Pro 16:16, Pro 16:21, Pro 16:24, Pro 25:12; Job 28:12-19; Ecc 12:9-11; Rom 10:14, Rom 10:15; Eph 4:29

TSK: Pro 20:16

Take his : Pro 11:15, Pro 22:26, Pro 22:27, Pro 27:13; Exo 22:26, Exo 22:27

a strange : Pro 2:16, Pro 5:3, Pro 7:5, Pro 7:10, Pro 23:27

TSK: Pro 20:17

deceit : Heb. lying, or falsehood, Pro 4:17

is sweet : Pro 9:17, Pro 9:18; Gen 3:6, Gen 3:7; Job 20:12-20; Ecc 11:9; Heb 11:25

his : Lam 3:15, Lam 3:16

TSK: Pro 20:18

purpose : Pro 15:22, Pro 24:6

and : Pro 25:8; Jdg 1:1, Jdg 1:2, Jdg 9:29, Jdg 20:7, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; 2Sa 2:26, 2Sa 2:27; 2Ch 25:17-23; Luk 14:31

TSK: Pro 20:19

that goeth : Pro 11:13, Pro 18:8, Pro 26:20-22; Lev 19:16

meddle : Pro 24:21

flattereth : or, enticeth, Pro 16:29; Rom 16:18

TSK: Pro 20:20

curseth : Pro 30:11, Pro 30:17; Exo 20:12, Exo 21:17; Lev 20:9; Deu 27:16; Mat 15:4; Mar 7:10-13

his : Pro 13:9, Pro 24:20; Job 18:5, Job 18:6, Job 18:18; Mat 22:13, Mat 25:8; Jud 1:13

lamp : or, candle, Pro 20:27

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 20:9

A warning voice against the spirit, which, ignorant of its own guilt, is forward to condemn others.

Barnes: Pro 20:10

See Pro 11:1 : Here perhaps, as a companion to Pro 20:9, with a wider application to all judging one man by rules which we do not apply to ourselves or to another.

Barnes: Pro 20:11

The graces or the faults of children are not trifles. "The child is father of the man;"and the earliest actions are prophecies of the future, whether it will be pure and right, or unclean and evil.

Barnes: Pro 20:12

Not only do we owe the gifts of sight and hearing to Yahweh, but He, being the giver, will also call us to account for them (compare Psa 94:9).

Barnes: Pro 20:13

Open thine eyes - Be vigilant and active. That is the secret of prosperity.

Barnes: Pro 20:14

Naught - Bad, worthless 2Ki 2:19.

Barnes: Pro 20:15

A precious jewel - literally, "A vessel of preciousness,"i. e., most precious of all are "the lips of knowledge."

Barnes: Pro 20:16

The warning against suretiship and lust are here repeated and combined (compare Pro 27:13). The judge tells the creditor to seize the goods of the surety who has been weak enough to pledge himself for those who are alien to him, instead of those of the actual debtor. The reading of the the King James Version recalls in the second clause the history of Tamar Gen 38:17-18. The Hebrew text, however, gives "strangers"in the masculine plural, and is probably right, the feminine being the reading of the margin, probably adopted from Pro 27:13.

Barnes: Pro 20:17

"To eat gravel"was a Hebrew Lam 3:16, and is an Arabic, phrase for getting into trouble. So "bread,"got by deceit, tastes sweet at first, but ends by leaving the hunger of the soul unsatisfied. There is a pleasure in the sense of cleverness felt after a hard bargain or a successful fraud, which must be met by bidding men look on the after consequences.

Barnes: Pro 20:19

Flattereth - literally, "The man who opens his lips,"who has no reticence; such a man, with or without intending it, does the work of a talebearer.

Barnes: Pro 20:20

A connecting link between Lev 20:9 and Mat 15:4. The words, "his lamp shall be put out,"describe the failure of outward happiness.

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 20:9

Who can say? no man living upon earth can say this truly and sincerely. Compare 1Ki 8:46 Job 14:4 15:14 Ecc 7:20 1Jo 1:8 . I am pure from my sin ; I am perfectly free from all guilt and filth of sin in my heart and life.

Poole: Pro 20:10

Divers weights and divers measures one greater and true for public show, and one lesser and false for private use, when they had an opportunity of deceiving.

Poole: Pro 20:11

Even a child is known by his doings young children discover their inclinations or dispositions even by their childish speeches and carriages, as not having yet learnt the art of dissembling.

Whether his work be pure or rather, will be pure ; for it is not expressed in the Hebrew, and therefore may be either way supplied. The sense is, The future disposition and conversation of a man may very probably be conjectured from his childish manners.

Poole: Pro 20:12

It is God alone who gives us our senses and natural faculties, and the use and exercise of them, and especially a power of employing them aright to see and observe the works of God, and to hear and receive his word and all wholesome instructions; whence he leaves it to us to gather, that God doth exactly see and hear all men’ s words and actions, though it be never so secret. He names

the eye and

ear because these are the two senses by which instructions are conveyed to the mind ; but under them he seems to comprehend all other senses and powers of soul or body, by a synecdoche.

Poole: Pro 20:13

Love not sleep i.e. immoderate sleep, or sloth, or idleness. Take sleep because necessity requires it, not from any love to it.

Open thine eyes awake out of sleep, shake off sloth, and betake thyself to thy employment with diligence and rigour.

Poole: Pro 20:14

It is naught the commodity is but of little worth. Saith the buyer, to wit, to the seller; he discommends it, that he may bring down the price of it.

Gone his way with the commodity purchased.

He boasteth that by his wit he hath overreached the seller, and got a great advantage to himself. This he notes as a common but reprovable practice.

Poole: Pro 20:15

There is gold to wit, in the world, in divers men’ s hands, by whom it is highly prized.

But the lips of knowledge are a precious jewel but wise speeches proceeding from an understanding or honest heart are of far greater worth and use, both to him that uttereth them, and to those that receive and improve them to their own benefit.

Poole: Pro 20:16

Take his garment to wit, as a pledge, without which he ought not to be trusted, because by this action he showeth himself to be a fool, and he taketh the ready way to beggary.

Object. This precept contradicts that law which forbade the taking of a garment for a pledge, Exo 22:26 .

Answ It doth not contradict it, for the cases vastly differ; for that law concerned only the poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this teacheth only those who are or would be thought rich and sufficient security for others, and who borrow not for their own need, but for a mere stranger, for which folly they deserve to be severely punished. Besides, this may be only a prediction, though it be delivered in the form of a precept, as many predictions are; and so shows what may be expected by him that is guilty of such folly, even that he shall be stripped of his garments and other necessaries. For a stranger ; for a foreigner, or a person unknown to him. Take a pledge of him that is surety; which words are to be understood out of the foregoing clause. For a strange woman ; for a harlot, who is so called, Pro 2:16 , and elsewhere.

Poole: Pro 20:17

Bread of deceit gain or pleasure procured by unrighteous courses.

His mouth shall be filled with gravel it shall be bitter and pernicious at last, like gritty bread, which offends the teeth and stomach. It will certainly bring upon him the horrors of a guilty conscience, and the wrath and judgments of the Almighty God.

Poole: Pro 20:18

Every purpose is established by counsel the way to bring our purposes and desires to a good effect, is to manage them with serious consideration and good advice. And ; or, therefore . This is necessary in every common undertaking, and much more in a thing of such high importance as war is.

Poole: Pro 20:19

He that goeth about as a tale-bearer revealeth secrets he that delighteth in and accustometh himself to the practice of spreading tales or evil reports, will not forbear to publish the greatest secrets which are committed to his trust. Or, as others render it, and as the words lie in the Hebrew text,

He that revealeth secrets ( contrary to his promise or the trust reposed in him, you may by that token be assured that,)

he doth and will go about as a tale-bearer He who divulgeth secrets cannot or will not forbear to publish other things, and so is not fit to be trusted with any thing.

Therefore to prevent that mischief Heb. and . So the following sentence is not inferred from the former, but only added to it.

Meddle not with him avoid frequent and familiar society and conversation with him, that flattereth with his lips ; by which artifice he seeks to gain thy affections, and to fish out all thy secrets, which he may impart to others, whom he may oblige hereby, and so render his company more acceptable.

Poole: Pro 20:20

Or his mother Heb. and his mother ; which is used for or , Exo 12:5 Lev 6:3 , and elsewhere.

His lamp his comfort and happiness, his name and memory, which are oft compared in Scripture to

a lamp or light; shall be put out in obscure darkness shall utterly perish; he shall die childless, and with ignominy.

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 20:9

Sin. Protestants, "my sin?" We know not when it is remitted. (Haydock) ---

Without a special revelation, no one can be secure, 1 John i. 8., and Ecclesiastes ix. 1. (Bayn.) (St. Augustine in Psalm cxlix.)

Haydock: Pro 20:10

Measures. In commerce, (Calmet) as well as in judging. (St. Gregory in Ezechiel iv.)

Haydock: Pro 20:11

Right. We may form some judgment of his future conduct, from the inclinations which he manifests in his infancy. Naturam expellas furca, tamen ipsa recurret,

Et mala perrumpet furtim fastidia victrix. (Horace)

Haydock: Pro 20:12

Both. Consequently he will know all our actions, Psalm xciii. 9. We must refer all to him, as he gives us the means of learning. (Calmet)

Haydock: Pro 20:13

Sleep. Septuagint, "back-biting, that thou mayst not be taken off." (Haydock)

Haydock: Pro 20:14

Buyer. This is the common practice; yet it is not without exceptions. St. Augustine (Trin. xiii. 3.) observes, that the mountebank having promised to tell what every person had in his heart, many came to the theatre, when he told them that they all wished to by cheap, and to sell dear. They all applauded the remark. (Calmet) ---

Septuagint is here defective. (Haydock)

Haydock: Pro 20:16

Strangers. For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet)

Haydock: Pro 20:17

Lying. Deceit, and unlawful pleasures, chap. ix. 17. But God mingles disgust with them, and will punish the guilty, at least hereafter. Worldly enjoyments seem sweet, but they are full of gravel, and hurtful.

Haydock: Pro 20:18

Governments. Or prudence, else the best designs may prove abortive.

Haydock: Pro 20:19

Lips. And speaketh much. These people are unworthy of our friendship.

Haydock: Pro 20:20

Lamp. Prosperity, or children.

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 20:9

Who can say, I have made my heart clean,.... The heart of than is naturally unclean, the mind, conscience, understanding, will, and affections; there is no part clean, all are defiled with sin; and though there is such a thing as a pure or clean heart, yet not as made so by men; it is God that has made the heart, that can only make it clean, or create a clean heart in men; it is not to be done by themselves, or by anything that they can do; it is done only by the grace of God, and blood of Christ: God has promised to do it, and he does it; and to him, and to him only, is it to be ascribed;

I am pure from my sin? the sin of nature or of action: such indeed who are washed from their sins in the blood of Christ; whose sins are all pardoned for his sake, and who are justified from all things by his righteousness; they are pure from sin, none is to be seen in them, or found upon them in a legal sense: they are all fair and comely, and without fault in the sight of God; their iniquities are caused to pass from them; and they are clothed with fine linen, clean and white, the righteousness of the saints: but then none are pure from indwelling sin, nor from the commission of sin; no man can say this, any more than the former; if he does, he is an ignorant man, and does not know the plague of his heart; and he is a vain pharisaical man; yea, a man that does not speak the truth, nor is the truth in him, 1Jo 1:8.

Gill: Pro 20:10

Divers weights, and divers measures,.... Or, "a stone and a stone, and an ephah and an ephah" ^d. Stones being in old time used in weighing, and an "ephah" was a common measure among the Jews; and these ought not to be different; one stone or weight for buying, and another for selling; and one measure to buy goods in with, and another to sell out with; the one too heavy, the other too light; the one too large, and the other too scanty; whereby justice is not done between man and man; whereas they ought to be just and equal, Lev 19:35;

both of them are alike abomination to the Lord; who loves righteousness and hates iniquity, and requires of men to do justly; and abhors every act of injustice, and whatever is detrimental to men's properties; see Pro 11:1.

Gill: Pro 20:11

Even a child is known by his doings,.... As well as a man; "ye shall know them by their fruits", Mat 7:16; professors and profane. So a child soon discovers its genius by its actions; it soon shows its inclination and disposition; and some shrewd guesses may be made how it will turn out, a wise man or a fool, a virtuous or a vicious man; though this does not always hold good, yet something may be observed, which may be a direction to parents in the education of their children, and placing them out to what is proper and suitable for them. Some observe, that the word has a quite contrary meaning, that "a child carries himself a stranger by his doings" ^e; so that he is not known by them: he so conceals and disguises himself, he acts so fraudulently and deceitfully, and plays the hypocrite, and puts the cheat on men, that they cannot tell what he is, nor what he will be; and if children can thus dissemble, as not to be known by their actions, then much more grown persons;

whether his work be pure, and whether it be right; not what his present work is, or actions are, but what his later life and conversation will be; which in some measure may be judged of, though not with certainty and exactness; see Pro 22:6; especially when he acts a covert and deceitful part.

Gill: Pro 20:12

The hearing ear, and the seeing eye,.... There may be an ear that hears not, and an eye that seeth not, and which men may make; the painter can paint an ear and an eye, and a carver can carve both; but they are ears that hear not, and eyes that see not, Psa 115:5; but such as can hear and see are of the Lord's own make;

the Lord hath made even both of them; they are the effects of his wisdom, power, and goodness; see Exo 4:11; they are both senses of excellent use and service; great mercies and blessings of life, for which men should be abundantly thankful, and pray for the continuance of, and make use of to the best purposes; they are means of conveying much knowledge to the mind, and by which it may be cultivated and improved in it. The words may be considered in a figurative as well as a literal sense. Some by "the seeing eye" understand the civil magistrate, who is that to the body politic as the eyes are to the natural body, eminent in it, overlook it, watch and provide for its good, and against its hurt; see Num 10:31; and by "the hearing ear" the obedient subject, that hearkens to the laws and directions of his governors, and cheerfully obeys them, and both these are of the Lord's making; civil magistracy is his ordinance, and civil magistrates are ordained by him; and from him they have their qualifications fitting them for their office; and it is owing to the overruling providence of God on the hearts of men that they are inclined to yield subjection to them. Others think that by the "seeing eye" are meant the ministers of the word, who are set in the highest place in the church; whose business it is to inspect, take the oversight of, and watch the souls of men; to pry and search into the truths of the Gospel, and show them to others: and by the "hearing ear" the hearers of the word, that receive it readily in the love of it, and heartily obey it. I am rather of opinion that one and the same sort of persons are intended; converted ones, who have the "hearing ear", who try what they hear by the word of God; understand what they hear, know it experimentally; can distinguish truth from error, approve and love the Gospel, receive it with all gladness and readiness, with eagerness and pleasure; keep it when they have it, and practise what they hear, and bring forth fruit to the glory of God: this they have not of themselves, being naturally averse to and dull of hearing, and even stop their ears to the truth; but it comes by the word, and is the Lord's work, and owing to his mighty power, who opens their ears, gives them new ears, which they have in regeneration; when they hear spiritually, profitably, pleasantly, comfortably, and to their great astonishment: these also have the "seeing eye", a sight of themselves, their sinful and lost estate; of the plague of their own hearts, their want of righteousness, and impotence to do anything that is good; a sight of Christ, of the loveliness of his person, of the fulness of his grace, of their need of him, and of his suitableness as a Saviour and Redeemer; and this is not of themselves, who are dark and darkness itself, but they are made light in the Lord; he opens their eyes by his spirit and by means of his word, which is a work of almighty power.

Gill: Pro 20:13

Love not sleep, lest thou come to poverty,.... Sleep is a very great natural blessing; it is a gift of God, what nature requires, and is desirable; it is to be loved, though not immoderately; it is sweet to a man, and what he should be thankful for; yet should not indulge himself in to the neglect of the proper business of life; nor to be used but at the proper time for it; for the eye is made for sight, and not for sleep only, as Aben Ezra observes, connecting the words with the preceding; and therefore should not be kept shut and inattentive to business, which must necessarily end in poverty and want; see Pro 6:9; and so spiritual sleep and slothfulness bring on a spiritual poverty in the souls of men, both as to the exercise of grace and the performance of duty;

open thine eyes, and thou shall be satisfied with bread; that is, open thine eyes from sleep, awake and keep so, and be sedulous and industrious in the business of thy calling; so shalt thou have a sufficiency of food for thyself and family; see Pro 12:11. It may be applied to awaking out of sleep in a spiritual sense, and to a diligent attendance to duty and the use of means, whereby the souls of men come to be satisfied with the goodness of the Lord, and the fatness of his house; see Eph 5:14.

Gill: Pro 20:14

It is naught, it is naught, saith the buyer,.... When he comes to the shop of the seller, or to market to buy goods, he undervalues them, says they are not so good as they should be, nor so cheap as he can buy them at;

but when he is gone his way, then he boasteth; after he has brought the seller to as low a price as he can, and has bought the goods, and gone away with them, and got home among his friends; then he boasts what a bargain he has bought, how good the commodity is, how he has been too many for the seller, and has outwitted him; and so glories in his frauds and tricks, and rejoices in his boasting, and all such rejoicing is evil, Jam 4:16. Jarchi applies this to a man that is a hard student in the law, and through much difficulty gets the knowledge of it, when he is ready to pronounce himself unhappy; but when he is got full fraught with wisdom, then he rejoices at it, and glories in it.

Gill: Pro 20:15

There is gold, and a multitude of rubies,.... A man may have a large quantity of either, or of both of thorn, as some men have; for there is much of them in the world, not only in mines and quarries, but in the houses and cabinets of men;

but the lips of knowledge are a precious jewel; knowledge even of things natural, and a gift of elocution to express it by, are a rare jewel, and much more precious than gold and rubies, than a multitude of them; these are not to be mentioned with it, it is not equalled by them, it is greatly superior to them; see Job 28:12; and much more spiritual knowledge, and a capacity of expressing that to the edification of others; and especially Christ, the Wisdom of God, and the knowledge of him, who is more precious than rubies, and all desirable things, in comparison of which all things are loss and dung, Pro 3:14.

Gill: Pro 20:16

Take his garment that is surety for a stranger,.... Which a man is cautioned against, Pro 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how they trust him; for he is in danger of being ruined by his suretyship, and therefore nothing should be lent him without a pledge, without a proper security; for though it was not lawful to take the garment of a poor man for a pledge, at least it was not to be kept after sunset, Exo 22:26; yet it was right to take such a man's garment who had or would be thought to have such an abundance as to be surety for a stranger. Some think these words are to be taken as a prophecy of what would be the case of such a man that is a surety for a stranger; in the issue he will be stripped of all he has, and have not a coat to put on. It has been applied to our Lord Jesus Christ, who became a surety for such who were foreigners and strangers, and aliens from the commonwealth of Israel; and who had the garment of his human nature taken from him and which was a pledge and ransom for the sins of his people;

and take a pledge of him for a strange woman; a harlot; such as have to do with lewd women are not to be trusted; for they are in a fair way for ruin, and therefore should not be intrusted with anything without a pledge; all in connection with such creatures lose their credit; it is dangerous having any concern with them in trade for they are liable to be brought to a piece of bread; and therefore persons should be cautious how they trade with them, and should observe to secure themselves.

Gill: Pro 20:17

Bread of deceit is sweet to a man,.... Which may be understood of sin in general, which is bread to the sinner, he eats it: it is called "the bread of wickedness", Pro 4:17; but it is but poor bread, no other than ashes Isa 44:20; it is "bread of deceit"; there is a deceitfulness in all sin; it is in appearance fair and pleasant to the eye, like the fruit our first parents ate of; or like the apples of Sodom, of which it is reported that they are very beautiful to look at, but when touched drop into ashes; sin promises pleasure, profit, honour, liberty, peace, and impunity, yet gives neither; but the reverse, pain, loss, shame, servitude distress, and destruction; and yet it is sweet to an unregenerate man, one of a vicious taste, or whose taste remains unchanged; it is natural to him and he takes as much delight in it as in eating and drinking; and especially such sins as are called constitution ones, which he is not easily prevailed upon to part with; wickedness is sweet in his mouth, he rolls it and keeps it as a sweet morsel under his tongue, and forsakes it not, Job 20:12. It may be applied to particular sins, as to adultery, as it is by Jarchi, and with which may be compared Pro 9:17; and to riches unlawfully gotten; see Job 20:15; and to the cruel usage and persecution of the people of God, called the bread of wickedness and wine of violence, which wicked men take as much delight in as in eating and drinking, Pro 4:17; particularly the cruelty of the church of Rome, who has made herself drunk with the blood of the saints, in which she delights, and will be bitter to her in the end, Rev 17:6. It may be interpreted of false doctrine; so the doctrine of the Pharisees and Sadducees is signified by leavened bread, Mat 16:6; this is not true bread, does not strengthen, nourish, and refresh, as the Gospel does, but eats as a canker; it is not solid and substantial, but mere chaff, it is bread of falsehood and lying; false teachers lie in wait to deceive, their doctrines are lies in hypocrisy, and, yet these are sweet unto, and taken down greedily by carnal persons; particularly the doctrine of justification by works: this is the bread some men live on, but it is only husks which swine eat; it is feeding on wind, and filling the belly with east wind, which swells and vainly puffs up the fleshly mind; it is contrary to the, Gospel, and is not of the truth, and will deceive persons that trust to it; and yet it is sweet to a natural man; his own righteousness, and to trust to it, is natural to him; it is his own, and what he has laboured for, and is fond of; it affords room for boasting, and he does not care to part with it;

but afterwards his mouth shall be filled with gravel; with that which will be ungrateful, uncomfortable, and distressing to him; the conscience of a sinner, who has been taking his fill of sin and pleasure in it shall be filled with remorse and distress; and with bitter reflections upon himself; with a dreadful sense of divine wrath, and fearful apprehensions of it now; and destruction and damnation will be his portion hereafter; and this will be the consequence of all false doctrine, and of a man's trusting to his own righteousness and despising Christ's; see 2Pe 2:1.

Gill: Pro 20:18

Every purpose is established by counsel,.... Or "the thought" ^f of a man, everyone of them, what he has thought to do, formed a scheme of in his mind, and resolved upon, by taking advice of his friends, and especially by asking counsel of God, who gives, wisdom liberally, and upbraids not; he is confirmed in his good designs; and he cheerfully pursues them, and they are ordered and directed to the glory of God, his own good and the good of others; for this can only be understood of wise and good thoughts and purposes;

and with good advice make war; this should not be entered upon rashly, without first considering whether there is a just and lawful cause of it; and without consulting the necessary charge and expense of it; whether there is a sufficiency of men and money to carry it on; and what may probably be the issue of it. It is right in a king to advise with his privy council, or with the chief council of the nation; but, above all, both he and his people should seek advice of the Lord on such an occasion; see Luk 14:31. This may be applied to our spiritual warfare with sin, Satan, and the world; not that it should be any doubt with whether we should engage in such a war; but we should advise with experienced soldiers, and especially with God and his word, what weapons to take, and how to use them; and consider in whose name and strength we are to fight; and inquire and learn the force, methods, and designs of the enemy, and where to guard against them or attack them. Jarchi interprets it of making war with Satan by repentance, prayer, and fasting.

Gill: Pro 20:19

He that goeth about as a talebearer revealeth secrets,.... Or, "he that revealeth secrets goeth about as a talebearer"; a man that has really got the secrets of others out of them respecting themselves and families, and the affairs of them, or however pretends he master of them; goes about telling his tales from house to house, to the great prejudice of those whose secrets he is entrusted with, or pretends to be; and to the great prejudice of those to whom he tells them, as well as to his own; this is contrary to the law of Moses, and the rules of Christianity, Lev 19:16;

therefore meddle not with him that flattereth with his lips; or "mingle not with him" ^g; do not associate with him, do not keep him company, have nothing to say to him or do with him; for when he flatters you, and highly praises and extols you, he has a design upon you to get what he can out of you, in order to expose you elsewhere; therefore suspect him, be upon your guard, shun him and avoid him. It may be applied to false teachers, and their deceptions with good words and fair speeches; the word used signifies to deceive with the lips; see Rom 16:18; and well agrees with the parasites of Rome, Rev 18:23.

Gill: Pro 20:20

Whoso curseth his father or his mother,.... This is dreadful indeed! a person must be got to a great pitch of wickedness to do this; to curse his parents, one or other of them, that have been the instruments of his being, and by whom he has been brought up and put out into the world; to slight them, despise them, and mock at them, is highly base and criminal, but to curse them is shocking! what can such expect but the curse of God upon them?

his lamp shall be put out in obscure darkness; he shall be deprived of his natural sight; see Pro 30:17; or the very light of nature shall be extinct in him; and indeed such an one acts as if not guided by it, nor under its influence; or whatsoever favour from the Lord he has enjoyed, it shall be taken from him; his lamp or candle of outward felicity shall be quenched, and burn no longer; see Job 18:5; or his soul, the candle of the Lord, in him, Pro 20:27; shall be removed; or he "shall die", not only a corporeal but an eternal death; see Exo 21:17; "blackness of darkness" ^h as the words may be rendered, are reserved for him in the world to come, and which will be his portion, Jud 1:13.

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 20:9

¹ sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.

² tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.

³ sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.

NET Notes: Pro 20:10

¹ tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”

² tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.

NET Notes: Pro 20:11

¹ sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.

² sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).

³ sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.

NET Notes: Pro 20:12

¹ sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).

² sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.

NET Notes: Pro 20:13

¹ sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”

² tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”

³ tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.

NET Notes: Pro 20:14

¹ tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead – the real point of the prospective buyer’s exclamation.

² sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.

³ tn The Hitpael imperfect of הָלַל (halal) means “to praise” – to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”

NET Notes: Pro 20:15

¹ tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.

² tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.

³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

NET Notes: Pro 20:16

¹ tn Heb “his garment.”

² sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

³ tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.

⁴ tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

⁵ tn Or “hold it” (so NIV, NCV).

NET Notes: Pro 20:17

¹ tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.

² tn Heb “a man.”

³ sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).

NET Notes: Pro 20:18

¹ tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.

² tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.

³ sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

NET Notes: Pro 20:19

¹ sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious – they just talk too much (Proverbs [OTL], 537).

² tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (’arav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.

³ tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. פָּתָה 1, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.

NET Notes: Pro 20:20

¹ tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).

² tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”

sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).

³ tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.

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 20:10

Differing weights, [and] differing measures, both of ^{( e )} them [are] alike abomination to the LORD.

^{( e )} Read (Pro 16:11).

Geneva Bible: Pro 20:16

Take his ^{( f )} garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

^{( f )} Teach him wit, that he cast not himself rashly into danger.

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

Maclaren: Pro 20:17

Bread And Gravel

Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.'--Proverbs 20:17.

BREAD of deceit' is a somewhat ambiguous phrase, which may mean either of two things, and perhaps means both. It may either mean any good obtained by deceit, or good which deceives in its possession. In the former signification it would appear to have reference primarily to unjustly gotten gain, while in the latter it has a wider meaning and applies to all the worthless treasures and lying delights of life. The metaphor is full of homely vigour, and the contrast between the sweet bread and the gravel that fills the mouth and breaks the teeth, carries a solemn lesson which is perpetually insisted upon in this book of Proverbs, and confirmed in every man's experience.

I. The First Lesson Here Taught Is The Perpetuity Of The Most Transient Actions.

We are tempted to think that a deed done is done with, and to grasp at momentary pleasure, and ignore its abiding consequences. But of all the delusions by which men are blinded to the true solemnity of life none is more fatal than that which ignores the solemn afterwards' that has to be taken into account. For, whatever issues in outward life our actions may have, they have all a very real influence on their doers; each of them tends to modify character, to form habits, to drag after itself a whole trail of consequences. Each strikes inwards and works outwards. The whole of a life may be set forth in the pregnant figure, A sower went forth to sow,' and Whatsoever a man soweth, that shall he also reap.' The seed may lie long dormant, but the green shoots will appear in due time, and pass through all the stages of first the blade, and then the ear, and after that the full corn in the ear.' The sower has to become the reaper, and the reaper has to eat of the bread made from the product of the long past sowing. Shall we have to reap a harvest of poisonous tares, or of wholesome wheat? If twere done when tis done, twere well it were done quickly'; but since it begins to do when tis done, it were often better that it were not done at all. A momentary pause to ask ourselves when tempted to evil, And what then?' would burst not a few of the painted bubbles after which we often chase.

Is there any reason to suppose that these permanent consequences of our transient actions are confined in their operation to this life? Does not such a present, which is mainly the continuous result of the whole past, seem at least to prophesy and guarantee a similar future? Most of us, I suppose, believe in the life continuous through and after death retributive in a greater degree than life here. Whatever changes may be involved in the laying aside of the earthly house of this tabernacle,' it seems folly to suppose that in it we lay aside the consequences of our past inwrought into our very selves. Surely wisdom suggests that we try to take into view the whole scope of our actions, and to carry our vision as far as the consequences reach. We should all be wiser and better if we thought more of the afterwards,' whether in its partial form in the present, or in its solemn completion in the future beyond.

II. The Bitterness Of What Is Sweet And Wrong.

There is no need to deny that bread of deceit is sweet to a man.' There is a certain pleasure in a lie, and the taste of the bread purchased by it is not embittered because it has been bought by deceit. If we succeed in getting the good which any strong desire hungers after, the gratification of the desire ministers pleasure. If a man is hungry, it matters not to his hunger how he has procured the bread which he devours. And so with all forms of good which appeal to sense. The sweetness of the thing desired and obtained is more subtle, but not less real, if it nourishes some inclination or taste of a higher nature. But such sweetness in its very essence is momentary, and even, whilst being masticated, bread of deceit' turns into gravel; and a mouthful of it breaks the teeth, excoriates the gums, interferes with breathing, and ministers no nourishment. The metaphor has but too familiar illustrations in the experience of us all. How often have we flattered ourselves with the thought, If I could but get this or that, how happy I should be'? How often when we got it have we been as happy as we expected? We had forgotten the voice of conscience, which may be overborne for a moment, but begins to speak more threateningly when its prohibitions have been neglected; we had forgotten that there is no satisfying our hungry desires with bread of deceit,' but that they grow much faster than it can be presented to them; we had forgotten the evil that was strengthened in us when it has been fed; we had forgotten that the remembrance of past delights often becomes a present sorrow and shame; we had forgotten avenging consequences of many sorts which follow surely in the train of sweet satisfactions which are wrong.

So, even in this life nothing keeps its sweetness which is wrong, and nothing which is sweet and wrong avoids a tang of intensest bitterness afterwards. And all that bitterness will be increased in another world, if there is another, when God gives us to read the book of our lives which we ourselves have written. Many a page that records past sweetness will then be felt to be written, within and without,' with lamentation and woe.

All bitterness of what is sweet and wrong makes it certain that sin is the stupidest, as well as the wickedest, thing that a man can do.

III. The Abiding Sweetness Of True Bread.

In a subordinate sense, the true bread may be taken as meaning our own deeds inspired by love of God and approved by conscience. They may often be painful to do, but the pain merges into calm pleasure, and conscience whispers a foretaste of heaven's' Well done! good and faithful servant.' The roll may be bitter to the lips, but, eaten, becomes sweet as honey; whereas the world's bread is sweet at first but bitter at last. The highest wisdom and the most exacting conscience absolutely coincide in that which they prescribe, and Scripture has the warrant of universal experience in proclaiming that sin in its subtler and more refined forms, as well as in its grosser, is a gigantic mistake, and the true wisdom and reasonable regard for one's own interest alike point in the same direction,--to a life based on the love of God in Christ Jesus our Lord, as being the life which yields the happiest results today and perpetual bliss hereafter. But let us not forget that in the highest sense Christ Himself is the true bread that cometh down from heaven.' He may be bitter at first, being eaten with tears of penitence and painful efforts at conquering sin, but even in the first bitterness there is sweetness beyond all the earth can give. He spreads a table before us in the presence of our enemies,' and the bread which He gives tastes as the manna of old did, like wafers made of honey. Only perverted appetites loathe this light bread and prefer the strong-favoured leeks and garlics of Egypt. They who sit at the table in the wilderness will finally sit at the table prepared in the kingdom of the heavens.

MHCC: Pro 20:9

Some can say, Through grace, we are cleaner than we have been; but it was the work of the Holy Spirit.

MHCC: Pro 20:10

See the various deceits men use, of which the love of money is the root. The Lord will not bless what is thus gotten.

MHCC: Pro 20:11

Parents should observe their children, that they may manage them accordingly.

MHCC: Pro 20:12

All our powers and faculties are from God, and are to be employed for him.

MHCC: Pro 20:13

Those that indulge themselves, may expect to want necessaries, which should have been gotten by honest labour.

MHCC: Pro 20:14

Men use arts to get a good bargain, and to buy cheap; whereas a man ought to be ashamed of a fraud and a lie.

MHCC: Pro 20:15

He that prefers true knowledge to riches, follows the ways of religion and happiness. If we really believed this truth, the word of God would be valued as it deserves, and the world would lose its tempting influence.

MHCC: Pro 20:16

Those ruin themselves who entangle themselves in rash suretiship. Also those who are in league with abandoned women. Place no confidence in either.

MHCC: Pro 20:17

Wealth gotten by fraud may be sweet, for the carnal mind takes pleasure in the success of wicked devices; but it will be bitter in the reflection.

MHCC: Pro 20:18

Especially we need advice in spiritual warfare. The word and Spirit of God are the best counsellors in every point.

MHCC: Pro 20:19

Those dearly buy their own praise, who put confidence in a man because he speaks fairly.

MHCC: Pro 20:20

An undutiful child will become very miserable. Never let him expect any peace or comfort.

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 20:9

This question is not only a challenge to any man in the world to prove himself sinless, whatever he pretends, but a lamentation of the corruption of mankind, even that which remains in the best. Alas! Who can say, "I am sinless?"Observe, 1. Who the persons are that are excluded from these pretensions - all, one as well as another. Here, in this imperfect state, no person whatsoever can pretend to be without sin. Adam could say so in innocency, and saints can say so in heaven, but none in this life. Those that think themselves as good as they should be cannot, nay, and those that are really good will not, dare not, say this. 2. What the pretension is that is excluded. We cannot say, We have made our hearts clean. Though we can say, through grace, "We are cleaner than we have been,"yet we cannot say, "We are clean and pure from all remainders of sin."Or, though we are clean from the gross acts of sin, yet we cannot say, "Our hearts are clean."Or, though we are washed and cleansed, yet we cannot say, "We ourselves made our own hearts clean;"it was the work of the Spirit. Or, though we are pure from the sins of many others, yet we cannot say, "We are pure from our sin, the sin that easily besets us, the body of death which Paul complained of,"Rom 7:24.

Matthew Henry: Pro 20:10

See here, 1. The various arts of deceiving that men have, all which evils the love of money is the root of. In paying and receiving money, which was then commonly done by the scale, they had divers weights, an under-weight for what they paid and an over-weight for what they received; in delivering out and taking in goods they had divers measures, a scanty measure to sell by and a large measure to buy by. This was done wrong with plot and contrivance, and under colour of doing right. Under these is included all manner of fraud and deceit in commerce and trade. 2. The displeasure of God against them. Whether they be about the money or the goods, in the buyer or in the seller, they are all alike an abomination to the Lord. He will not prosper the trade that is thus driven, nor bless what is thus got. He hates those that thus break the common faith by which justice is maintained, and will be the avenger of all such.

Matthew Henry: Pro 20:11

The tree is known by its fruits, a man by his doings, even a young tree by its first fruits, a child by his childish things, whether his work be clean only, appearing good (the word is used Pro 16:2), or whether it be right, that is, really good. This intimates, 1. That children will discover themselves. One may soon see what their temper is, and which way their inclination leads them, according as their constitution is. Children have not learned the art of dissembling and concealing their bent as grown people have. 2. That parents should observe their children, that they may discover their disposition and genius, and both manage and dispose of them accordingly, drive the nail that will go and draw out that which goes amiss. Wisdom is herein profitable to direct.

Matthew Henry: Pro 20:12

Note, 1. God is the God of nature, and all the powers and faculties of nature are derived from him and depend upon him, and therefore are to be employed for him. It was he that formed the eye and planted the ear (Psa 94:9), and the structure of both is admirable; and it is he that preserves to us the use of both; to his providence we owe it that our eyes are seeing eyes and our ears hearing ears. Hearing and seeing are the learning senses, and must particularly own God's goodness in them. 2. God is the God of grace. It is he that gives the ear that hears God's voice, they eye that sees his beauty, for it is he that opens the understanding.

Matthew Henry: Pro 20:13

Note, 1. Those that indulge themselves in their ease may expect to want necessaries, which should have been gotten by honest labour. "Therefore, though thou must sleep (nature requires it), yet love not sleep, as those do that hate business. Love not sleep for its own sake, but only as it fits for further work. Love not much sleep, but rather grudge the time that is spent in it, and wish thou couldst live without it, that thou mightest always be employed in some good exercise."We must allow it to our bodies as men allow it to their servants, because they cannot help it and otherwise they shall have no good of them. Those that love sleep are likely to come to poverty, not only because they lose the time they spend in excess of sleep, but because they contract a listless careless disposition, and are still half asleep, never well awake. 2. Those that stir up themselves to their business may expect to have conveniences: " Open thy eyes, awake and shake off sleep, see how far in the day it is, how thy work wants thee, and how busy others are about thee! And, when thou art awake, look up, look to thy advantages, and do not let slip thy opportunities; apply thy mind closely to thy business and be in care about it. It is the easy condition of a great advantage: Open thy eyes and thou shalt be satisfied with bread; if thou dost not grow rich, yet though shalt have enough, and that is as good as a feast."

Matthew Henry: Pro 20:14

See here 1. What arts men use to get a good bargain and to buy cheap. They not only cheapen carelessly, as if they had no need, no mind for the commodity, when perhaps they cannot go without it (there may be prudence in that), but they vilify and run down that which yet they know to be of value; they cry, " It is naught, it is naught; it has this and the other fault, or perhaps may have; it is not good of the sort; and it is too dear; we can have better and cheaper elsewhere, or have bought better and cheaper."This is the common way of dealing; and after all, it may be, they know the contrary of what they affirm; but the buyer, who may think he has no other way of being even with the seller, does as extravagantly commend his goods and justify the price he sets on them, and so there is a fault on both sides; whereas the bargain would be made every jot as well if both buyer and seller would be modest and speak as they think. 2. What pride and pleasure men take in a good bargain when they have got it, though therein they contradict themselves, and own they dissembled when they were driving the bargain. When the buyer has beaten down the seller, who was content to lower his price rather than lose a customer (as many poor tradesmen are forced to do - small profit is better than none), then he goes his way, and boasts what excellent goods he has got at his own price, and takes it as an affront and a reflection upon his judgment if any body disparages his bargain. Perhaps he knew the worth of the good better than the seller himself did and knows how to get a great deal by them. See how apt men are to be pleased with their gettings and proud of their tricks; whereas a fraud and a lie are what a man ought to be ashamed of, though he have gained ever so much by them.

Matthew Henry: Pro 20:15

The lips of knowledge (a good understanding to guide the lips and a good elocution to diffuse the knowledge) are to be preferred far before gold, and pearl, and rubies; for, 1. They are more rare in themselves, more scarce and hard to be got. There is gold in many a man's pocket that has no grace in his heart. In Solomon's time there was plenty of gold (1Ki 10:21) and abundance of rubies; every body wore them; they were to be bought in every town. But wisdom is a rare thing, a precious jewel; few have it so as to do good with it, nor is it to be purchased of the merchants. 2. They are more enriching to us and more adorning. They make us rich towards God, rich in good works, 1Ti 2:9, 1Ti 2:10. Most people are fond of gold, and a ruby or two will not serve, they must have a multitude of them, a cabinet of jewels; but he that has the lips of knowledge despises these, because he knows and possesses better things.

Matthew Henry: Pro 20:16

Two sorts of persons are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security: - 1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves.

Matthew Henry: Pro 20:17

Note, 1. Sin may possibly be pleasant in the commission: Bread of deceit, wealth gotten by fraud, by lying and oppression, may be sweet to a man, and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit. They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. For a time, however, they are rolled under the tongue as a sweet morsel, and the sinner blesses himself in them. But, 2. It will be bitter in reflection. Afterwards the sinner's mouth shall be filled with gravel. When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it! The pleasures of sin are but for a season, and are succeeded with sorrow. Some nations have punished malefactors by mingling gravel with their bread.

Matthew Henry: Pro 20:18

Note, 1. It is good in every thing to act with deliberation, and to consult with ourselves at least, and, in matters of moment, with our friends, too, before we determine, but especially to ask counsel of God, and beg direction from him, and observe the guidance of this eye. This is the way to have both our minds and our purposes established, and to succeed well in our affairs; whereas what is done hastily and with precipitation is repented of at leisure. Take time, and you will have done the sooner. Deliberandum est diu, quod statuendum est semel - A final decision should be preceded by mature deliberation. 2. It is especially our wisdom to be cautious in making war. Consider, and take advice, whether the war should be begun or no, whether it be just, whether it be prudent, whether we be a match for the enemy, and able to carry it on when it is too late to retreat (Luk 14:31); and, when it is begun, consider how and by what arts it may be prosecuted, for management is as necessary as courage. Going to law is a kind of going to war, and therefore must be done with good advice, Pro 25:8. The rule among the Romans was nec sequi bellum, nec fugere - neither to urge war nor yet to shun it.

Matthew Henry: Pro 20:19

Two sorts of people are dangerous to be conversed with: - 1. Tale-bearers, though they are commonly flatterers, and by fair speeches insinuate themselves into men's acquaintance. Those are unprincipled people that go about carrying stories, that make mischief among neighbours and relations, that sow in the minds of people jealousies of their governors, of their ministers, and of one another, that reveal secrets which they are entrusted with or which by unfair means they come to the knowledge of, under pretence of guessing at men's thoughts and intentions, tell that of them which is really false. "Be not familiar with such; do not give them the hearing when they tell their tales and reveal secrets, for you may be sure that they will betray your secrets too and tell tales of you."2. Flatterers, for they are commonly tale-bearers. If a man fawn upon you, compliment and commend you, suspect him to have some design upon you, and stand upon your guard; he would pick that out of you which will serve him to make a story of to somebody else to your prejudice; therefore meddle not with him that flatters with his lips. Those too dearly love, and too dearly buy, their own praise, that will put confidence in a man and trust him with a secret or business because he flatters them.

Matthew Henry: Pro 20:20

Here is, 1. An undutiful child become very wicked by degrees. He began with despising his father and mother, slighting their instructions, disobeying their commands, and raging at their rebukes, but at length he arrives at such a pitch of impudence and impiety as to curse them, to give them scurrilous and opprobrious language, and to wish mischief to those that were instruments of his being and have taken so much care and pains about him, and this in defiance of God and his law, which had made this a capital crime (Exo 21:17, Mat 15:4), and in violation of all the bonds of duty, natural affection, and gratitude. 2. An undutiful child become very miserable at last: His lamp shall be put out in obscure darkness; all his honour shall be laid in the dust, and he shall for ever lose his reputation. Let him never expect any peace or comfort in his own mind, no, nor to prosper in this world. His days shall be shortened, and the lamp of his life extinguished, according to the reverse of the promise of the fifth commandment. His family shall be cut off and his posterity be a curse to him. And it will be his eternal ruin; the lamp of his happiness shall be put out in the blackness of darkness (so the word is), even that which is for ever, Jud 1:13, Mat 22:13.

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 20:9

9 Who can say I have made my heart clean,

I am pure from my sins?

It is the same thought that Solomon expresses in his prayer at the consecration of the temple, 1Ki 8:46 : there is no man who sinneth not. To cleanse his heart (as Psa 73:13), is equivalent to to empty it, by self-examination and earnest effort after holiness, of all impure motives and inclinations; vid ., regarding זכה , to be piercing, shining brightly, cloudlessly pure, Fleischer in Levy's Chald. Wörterbuch , i. 424. The consequence of זכּות is, becoming pure; and the consequence of זכּות לב , i.e. , of the purifying of the heart, the being pure from sinful conduct: I have become pure from my sins, i.e. , from such as I might fall into by not resisting temptations; the suffix is not understood as actual, but as potential, like Psa 18:24. No one can boast of this, for man's knowledge of himself and of his sins remains always limited (Jer 17:9.; Psa 19:13); and sin is so deeply rooted in his nature (Job 14:4; Job 15:14-16), that the remains of a sinful tendency always still conceal themselves in the folds of his heart, sinful thoughts still cross his soul, sinful inclinations still sometimes by their natural force overcome the moral resistance that opposes them, and stains of all kinds still defile even his best actions.

Keil-Delitzsch: Pro 20:10

This proverb passes sentence of condemnation against gross sins in action and life.

Diverse stones, diverse measures -

An abomination to Jahve are they both.

The stones are, as at Pro 11:1; Pro 16:11, those used as weights. Stone and stone, ephah and ephah, means that they are of diverse kinds, one large and one small (the lxx, in which the sequence of the proverbs from Pro 20:10 is different, has μέγα καὶ μικρόν ), so that one may be able deceitfully to substitute the one for the other. איפה (from אפה , to bake) may originally have been used to designate such a quantity of meal as supplied a family of moderate wants; it corresponds to the bath (Eze 45:11) as a measure for fluids, and stands here synecdochically instead of all the measures, including, e.g. , the cor , of which the ephah was a tenth part, and the seah , which was a third part of it. 10b = Pro 17:5, an echo of Lev 19:36; Deu 25:13-16. Just and equal measure is the demand of a holy God; the contrary is to Him an abhorrence.

Keil-Delitzsch: Pro 20:11

11 Even a child maketh himself known by his conduct,

Whether his dispostion be pure and whether it be right.

If מעלל may be here understood after the use of עולל , to play, to pass the time with anything, then גּם neht refers thereto: even by his play (Ewald). But granting that מעולל [children], synon. with נער , had occasioned the choice of the word מעלל ( vid ., Fleischer on Isa 3:4), yet this word never means anything else than work, an undertaking of something, and accomplishing it; wherefore Böttcher proposes מעוּליו , for מעלוּל may have meant play, in contradistinction to מעלל ot noitcni . This is possible, but conjectural. Thus gam is not taken along with b'amalalav . That the child also makes himself known by his actions, is an awkward thought; for if in anything else, in these he must show what one has to expect from him. Thus gam is after the syntactical method spoken of at Pro 17:26; Pro 19:2, to be referred to נער (also the child, even the child), although in this order it is referred to the whole clause. The verb נכר is, from its fundamental thought, to perceive, observe from an ἐναντιόσημον : to know, and to know as strange, to disown ( vid ., under Isa 3:9); the Hithpa . elsewhere signifies, like (Arab.) tankkar , to make oneself unknowable, but here to make oneself knowable; Symmachus, ἐπιγνωρισθήσεται , Venet . γνωσθήσεται . Or does the proverb mean: even the child dissembles in his actions (Oetinger)? Certainly not, for that would be a statement which, thus generally made, is not justified by experience. We must then interpret 11b as a direct question, though it has the form of an indirect one: he gives himself to be known, viz., whether his disposition be pure and right. That one may recognise his actions in the conduct of any one, is a platitude; also that one may recognise his conduct in these, is not much better. פּעל is therefore referred by Hitzig to God as the Creator, and he interprets it in the sense of the Arab. khulk , being created = natura . We also in this way explain יצרנוּ , Psa 103:14, as referable to God the יצר ; and that poal occurs, e.g. , Isa 1:31, not merely in the sense of action, but also in that of performance or structure, is favourable to this interpretation. But one would think that poal , if thus used in the sense of the nature of man, would have more frequently occurred. It everywhere else means action or work. And thus it is perhaps also here used to denote action, but regarded as habitual conduct, and according to the root-meaning, moral disposition. The N.T. word ἕργον approaches this idea in such passages as Gal 6:4. It is less probable that 11b is understood with reference to the future (Luther and others); for in that case one does not see why the poet did not make use of the more intelligible phrase אם זך וישׁר יהיה פעלו . It is like our (Germ.) proverb: steplang7 Was ein Haken werden will krümmt sick bald what means to become a hook bends itself early; or: steplang7 Was ein Dörnchen werden will spitzt sich bei Zeiten

(Note: A similar comparison from Bereschith Rabba , vid ., Duke's Rabbin. Blumenlese , p. 126.)

[what means to become a thorn sharpens itself early], and to the Aram. בוצין בוצין מקטפיה ידיע = that which will become a gourd shows itself in the bud, Berachoth 48a.

Keil-Delitzsch: Pro 20:12

12 The hearing ear and the seeing eye -

Jahve hath created them both.

Löwenstein, like the lxx: the ear hears and the eye sees - it is enough to refer to the contrary to Pro 20:10 and Pro 17:15. In itself the proverb affirms a fact, and that is its sensus simplex ; but besides, this fact may be seen from many points of view, and it has many consequences, none of which is to be rejected as contrary to the meaning: (1.) It lies nearest to draw the conclusion, viâ eminentiae , which is drawn in Psa 94:9. God is thus the All-hearing and the All-seeing, from which, on the one side, the consolation arises that everything that is seen stands under His protection and government, Pro 15:3; and on the other side, the warning, Aboth ii. 1: "Know what is above thee; a Seeing eye and a Hearing ear, and all thy conduct is marked in His book."(2.) With this also is connected the sense arising out of the combination in Psa 40:7 : man ought then to use the ear and the eye in conformity with the design which they are intended to subserve, according to the purpose of the Creator (Hitzig compares Pro 16:4); it is not first applicable to man with reference to the natural, but to the moral life: he shall not make himself deaf and blind to that which it is his duty to hear and to see; but he ought also not to hear and to see with pleasure that from which he should turn away (Isa 33:15) - in all his hearing and seeing he is responsible to the Creator of the ear and the eye. (3.) One may thus interpret "hearing"and "seeing"as commendable properties, as Fleischer suggests from comparison of Pro 16:11 : an ear that truly hears (the word of God and the lessons of Wisdom) and an eye that truly sees (the works of God) are a gift of the Creator, and are (Arab.) lillhi , are to be held as high and precious. Thus the proverb, like a polished gem, may be turned now in one direction and now in another; it is to be regarded as a many-sided fact.

Keil-Delitzsch: Pro 20:13

13 Love not sleep, lest thou become poor;

Open thine eyes, and have enough to eat.

What is comprehended in the first line here is presented in detail in Pro 6:9-11. The fut . Niph . of רוּשׁ , to become poor (cf. Pro 10:4), is formed metaplastically from ירשׁ , Pro 23:21; Pro 30:9, as at 1Sa 2:7; Hitzig compares (Arab.) ryth , which, however, means to loiter or delay, not to come back or down. The R. רש signifies either to be slack without support (cf. דּל ), or to desire (cf. אבון , Arab. fkyr , properly hiscens , R. פק , as in פקח , to open widely, which here follows). Regarding the second imper. 13b, vid ., Pro 3:4 : it has the force of a consequence, steplang7 Las deine augen wacker sein, So wirstu brots gnug haben (Luth.) [Let thine eyes be open, so shalt thou have bread enough]. With these two proverbs of the eyes, the group beginning with Pro 20:8 rounds itself off.

Keil-Delitzsch: Pro 20:14

The following group has its natural limit at the new point of departure at Pro 20:20, and is internally connected in a diversity of ways.

14 "Bad, bad!"saith the buyer;

And going his way, he boasteth then.

Luther otherwise:

"Bad, bad!"saith one if he hath it;

But when it is gone, then he boasteth of it.

This rendering has many supporters. Geier cites the words of the Latin poet:

"Omne bonum praesens minus est, sperata videntur Magna ."

Schultens quotes the proverbs τὸ παρὸν βαρύ and Praesentia laudato , for with Luther he refers ואזל לו to the present possession ( אזל , as 1Sa 9:7 = (Arab.) zâl , to cease, to be lost), and translates: at dilapsum sibi, tum demum pro splendido celebrat . But by this the Hithpa . does not receive its full meaning; and to extract from הקּונה the idea to which ואזל לו refers, if not unnecessary, is certainly worthless. Hakkoneh may also certainly mean the possessor, but the possessor by acquisition (lxx and the Venet . ὁ κτώμενος ); for the most part it signifies the possessor by purchase, the buyer (Jerome, emptor ), as correlate of מכר , Isa 24:2; Eze 4:12. It is customary for the buyer to undervalue that which he seeks to purchase, so as to obtain it as cheaply as possible; afterwards he boasts that he has bought that which is good, and yet so cheap. That is an every-day experience; but the proverb indirectly warns against conventional lying, and shows that one should not be startled and deceived thereby. The subject to ואזל לו is thus the buyer; אזל with לו denotes, more definitely even than הלך לו , going from thence, s'en aller . Syntactically, the punctuation ואזל לו [and he takes himself off] ( perf. hypoth ., Ewald, 357a) would have been near (Jerome: et cum recesserit ); but yet it is not necessary, with Hitzig, thus to correct it. The poet means to say: making himself off, he then boasts. We cannot in German place the "steplang7 alsdann "[then] as the אז here, and as also, e.g. , at 1Sa 20:12; but Theodotion, in good Greek: καὶ πορευθεὶς τότε καυχήσεται . We may write ואזל לו with Mercha on the antepenult, on which the accent is thrown back, cf. חונן , Pro 19:17, but not לּו ; for the rule for Dagesh does not here, with the retrogression of the tone, come into application, as, e.g. , in אוכל לּחמי , Psa 41:10. Singularly the Syr. and Targ. do not read רע רע , but רע לרע , and couple Pro 20:15 with 14. In the lxx, Pro 20:14-19 are wanting.

Keil-Delitzsch: Pro 20:15

15 There is indeed gold, and many pearls;

But a precious treasure are lips full of knowledge.

In order to find a connection between this proverb and that which precedes, we need only be reminded of the parable of the merchantman who sought goodly pearls, Mat 13:45. The proverb rises to a climax: there is gold, and there are pearls in abundance, the one of which has always a higher value than the other; but intelligent lips are above all such jewels - they are a precious treasure, which gold and all pearls cannot equal. In a similar manner the N.T. places the one pearl above the many goodly pearls. So might דעת (chokma ) be called the pearl above all pearls (Pro 3:15; Pro 8:11); but the lips as the organ of knowledge are fittingly compared with a precious vessel, a vessel of more precious substance than gold and pearls are.

Keil-Delitzsch: Pro 20:16

16 Take from him the garment, for he hath become surety for another;

And for strangers take him as a pledge.

The same proverb Pro 27:13, where קח , with the usual aphaeresis, here interchanges with it the fuller form לקח , which is also found at Eze 37:16. To this imperative חבלהוּ is parallel: take him as a pledge (Theodotion, Jerome, the Venet . and Luther); it is not a substantive: his pledge (Targ.), which would require the word חבלתו ( חבלו ); nor is it to be read with the Syr. חבלהוּ , one pledges him; but it is imperative, not however of the Piel , which would be חבלהוּ , and would mean "destroy him;"but, as Aben Ezra rightly, the imperative of Kal of חבל , to take as a pledge, Exo 22:25, for חבלהוּ without any example indeed except חננני , Psa 9:14; cf. Psa 80:16. The first line is clear: take his garment, for he has become good for another (cf. Pro 11:15), who has left him in the lurch, so that he must now become wise by experience. The second line also is intelligible if we read, according to the Chethı̂b , נכרים (Jerome, the Venet .), not נכריּם , as Schultens incorrectly points it, and if we interpret this plur. like בנים , Gen 21:7, with Hitzig following Luther, as plur. of the category: take him as a pledge, hold fast by his person, so as not to suffer injury from strange people for whom he has become surety. But the Kerı̂ requires נכריּה (according to which Theodotion and the Syr., and, more distinctly still than these, the Targ. translates), and thus, indeed, it stands written, Pro 27:13, without the Kerı̂ , thus Bathra 173b reads and writes also here. Either נכריּה is a strange woman, a prostitute, a maitresse for whom the unwise has made himself surety, or it is neut. for aliena res (lxx Pro 27:13, τὰ ἀλλότρια ), a matter not properly belonging to this unwise person. We regard נכרים in this passage as original. בעד coincides with Pro 6:26 : it does not mean ἀντὶ , but ὑπέρ ; "for strange people"is here equivalent to for the sake of, on account of strange people"is here equivalent to for the sake of, on account of strange people ( χάριν τῶν ἀλλοτρίων , as the Venet . translates it).

Keil-Delitzsch: Pro 20:17

17 Sweet to a man is the bread of deceit;

Yet at last his mouth is full of gravel.

"Bread of deceit"is not deceit itself, as that after which the desire of a man goes forth, and that for which he has a relish (thus, e.g. , Immanuel and Hitzig); but that which is not gained by labour, and is not merited. Possession ( vid ., Pro 4:17) or enjoyment (Pro 9:17) obtained by deceit is thus called, as לחם כּזבים , Pro 23:3, denotes bread; but for him who has a relish for it, it is connected with deceit. Such bread of lies is sweet to a man, because it has come to him without effort, but in the end not only will he have nothing to eat, but his tongue, teeth, and mouth will be injured by small stones; i.e. , in the end he will have nothing, and there will remain to him only evil (Fleischer). Or: it changes itself (Job 20:14) at last into gravel, of which his mouth is filled full, as we might say, "it lies at last in his stomach like lead." חצץ is the Arab. ḥaṭny , gravel (Hitzig, grien = gries , coarse sand, grit), R. חץ , scindere . Similarly in Arab. ḥajar , a stone, is used as the image of disappointed expectations, e.g. , the adulterer finds a stone, i.e. , experiences disappointment.

Keil-Delitzsch: Pro 20:18

18 Plans are established by counsel,

And with prudent government make war.

From the conception of a thought, practically influencing the formation of our own life and the life of the community, to its accomplishment there is always a long way which does not lead to the end unless one goes forward with counsel and strength combined, and considers all means and eventualities. The Niph . of כּוּן means, in a passive sense: to be accomplished or realized (Psa 141:2). The clause 18a is true for times of war as well as for times of peace; war is disastrous, unless it is directed with strategic skill ( vid ., regarding תּחבּות , Pro 1:5). Grotius compares the proverb, Γνῶμαι πλέον δρατοῦσιν ἢ σθένος χειρῶν . In Pro 24:6, the necessity of counsel is also referred to the case of war. Ewald would read [the infin.] עשׂה , or עשׂה : with management it is that one carries on war. But why? Because to him the challenge to carry on war appears to be contrary to the spirit of proverbial poetry. But the author of the proverb does certainly mean: if thou hast to carry on war, carry it on with the skill of a general; and the imper. is protected by Pro 24:6 against that infin., which is, besides, stylistically incongruous.

Keil-Delitzsch: Pro 20:19

19 He that goeth out gossiping revealeth a secret;

And the babbler have nothing to do.

Luther otherwise (like Hitzig) -

Be not complicated with him who revealeth a secret,

And with the slanderer, and with the false (better: loquacious) mouth,

so that ל and the warning apply to the threefold description, a rendering which Kimchi also, and Immanuel, and others at least suggest. But in connection with Pro 11:13, the first line has the force of a judicium , which includes the warning to entrust nothing to a babbler which ought to be kept silent. Write גּולה סּוד , as found in Codd. and old Edd., with Munach on the penultima, on which the tone is thrown back, and Dagesh to ס , after the rule of the דחיק (Gesen. §20, 2a), altogether like קונה לב , Pro 15:32. 19b the Venet . translates after the first meaning of the word by Kimchi, τῷ ἀπαταιῶνι τοῖς χείλεσι , to him who slanders and befools, for it thus improves Theodotion's τῷ ἀπατῶντι τὰ χείλη αὐτοῦ . But פּתה means, Job 5:2 - cf. Hos 7:11 - not him who befools another, but him who is befooled, is slandered, by another (Aben Ezra: שׁיפתוהו אחרים ), with which שׂפתיו here does not agree. But now he who is easily befooled is called פּתה , as being open to influence (susceptible), patens ; and if this particip. is used, as here, transitively, and, on account of the object שׂפתיו standing near cannot possibly be equivalent to מפתּה , the usage of the language also just noticed is against it, then it means patefaciens or dilatans (cf. הפתּה , Gen 9:27, Targ. אפתּי = הרחיב ), and places itself as synon. to פשׂק , Pro 13:3; thus one is called who does not close his mouth, who cannot hold his mouth, who always idly babbles, and is therefore, because he can keep nothing to himself, a dangerous companion. The Complut. rightly translates: μετὰ πλατύνοντος τὰ ἑαυτοῦ μὴ μίχθητι χείλη .

Keil-Delitzsch: Pro 20:20

The following group begins, for once more the aim of this older Book of Proverbs becomes prominent, with an inculcation of the fourth

(Note: i.e. , The fifth according to the arrangement of the Westminster Confession.)

commandment.

20 He that curseth his father and his mother,

His light is extinguished in midnight darkness.

The divine law, Exo 21:17; Lev 20:9, condemns such an one to death. But the proverb does not mean this sentence against the criminal, which may only seldom be carried into execution, but the fearful end which, because of the righteousness of God ruling in history, terminates the life of such an unnatural son (Pro 30:17). Of the godless, it has already been said that their light is extinguished, Pro 13:9, there is suddenly an end to all that brightened, i.e. , made happy and embellished their life; but he who acts wickedly ( קלּל , R. קל , levem esse , synon. הקלה , Deu 27:16), even to the cursing of his father and mother, will see himself surrounded by midnight darkness (Symmachus, σκοτομήνῃ , moonless night), not: he will see himself in the greatest need, forsaken by divine protection (Fleischer), for Jansen rightly: Lux et lucerna in scripturis et vitae claritatem et posteritatem et prosperitatem significat . The apple of the eye, אישׁון , of darkness ( vid ., Pro 7:9), is that which forms the centre of centralization of darkness. The Syr. renders it correctly by bobtho , pupil of the eye, but the Targ. retains the אשׁוּן of the Kerı̂ , and renders it in Aram. by אתוּן , which Rashi regards as an infin., Parchon as a particip. after the form ערוּך ; but it may be also an infin. substantive after the form עזוּז , and is certainly nothing else than the abbreviated and vocally obscured אישׁון . For the Talm. אשׁן , to be hard, furnishes no suitable idea; and the same holds true of אשׁוּני , times, Lev 15:25 of the Jerusalem Targ.; while the same abbreviation and the same passing over of o into u represents this as the inflected אישׁון (= עת ). There is also no evidence for a verb אשׁן , to be black, dark; the author of Aruch interprets אשׁונא , Bereschith Rabba , c. 33, with reference to the passage before us, of a dark bathing apartment, but only tentatively, and אישׁון is there quoted as the Targ. of צל , Gen 19:8, which the text lying before us does not ratify. Ishon means the little man (in the eye), and neither the blackness (Buxtorf and others) nor the point of strength, the central point (Levy) of the eye.

(Note: Vid ., Fleischer in Levy's Chald. Wörterbuch , i. 419.)

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.

Commentary -- Other

Contradiction: Pro 20:9

96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9; 4:7; 5:1)?

(Category: misunderstood the Greek usage & Imposes his own agenda)

This apparent contradiction asks: 'Does every man sin?' Then a number of Old Testament passages that declare this are listed followed by one New Testament passage from 1 John 1:8-10:

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

After this it is claimed by Shabbir that: 'True Christians cannot possibly sin, because they are children of God.' This is followed by a number of passages from the First Epistle of John showing that Christians are children of God. Shabbir is here imposing his view on the text, assuming that those who are children of God, somehow suddenly have no sin. It is true that a person who is born of God should not habitually practice sin (James 2:14ff), but that is not to say that they will not occasionally fall into sin, as we live in a sinful world and impinged by it.

The last of the verses quoted is from 1 John 3:9 which says:

"No-one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

Shabbir in his quote uses an older translation for 1 John 3:9 and so states, "No one born of God commits sin...and he cannot sin...," which is not a true translation of the Greek. In the newer translations, such as the NIV they translate correctly using the present continuous in this verse, as it is written that way in the Greek. Thus those born of God will not continue to sin, as they cannot go on sinning..., the idea being that this life of sinning will die out now that he has the help of the Holy Spirit in him or her.

It is interesting how Shabbir jumps around to make his point. He begins with 1 John 1, then moves to 1 John 3-5, then returns to the 1 John 1 passage at the beginning of the Epistle and re-quotes verse 8, which speaks of all men sinning, with the hope of highlighting the seeming contradiction. There is no contradiction in this as Shabbir obviously hasn't understood the apostle's letter or grasped the fact that the letter develops its theme as it goes on. Therefore quoting from the beginning of the letter, then moving to the middle of the letter, and finally returning to the beginning of the letter is not the way to read a letter.

The Scriptures clearly teach that all men have sinned except for one, the Lord Jesus Christ, therefore we have no quarrel with Shabbir on this point. As to Shabbir's second point I am glad he has come to realize that Christians are children of God therefore we have no quarrel with him on this subject.

It is Shabbir's third point, however, which is a contentious one because it does not take on board the development of the themes of the letter, of which the one pointed out here is the call to holiness and righteousness because of the forgiveness of sins by Jesus Christ's atoning death. It is for that reason that we are called not to continue in our sinful ways but to be changed into Christ's sinless likeness. In his attempt to show an apparent contradiction Shabbir has mischievously rearranged the order in which the verses were intended to be read in order to force a contradiction, which doesn't exist.

Evidence: Pro 20:9

No man can do this. Only God can cleanse man’s heart of sin and make him pure . See 1Jo 1:9 .

QUESTIONS & OBJECTIONS

" I used to be a liar and a thief, but that was years ago. Now I try to be a good person."

Time doesn’t forgive sin. If a man commits murder on Monday, but on Tuesday he is kind to others, he is still a murderer. If a man lies and steals, unless he comes to the Savior, his sins remain with him until he stands before God in judgment.

Evidence: Pro 20:11

Those who deny the reality of the sinful nature haven’t had children . See Pro 29:15 footnote.

Evidence: Pro 20:12

See Psa 94:7-11 .

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

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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.