Text -- Proverbs 21:1-19 (NET)

21:1 The king’s heart is in the hand of the Lord like channels of water; he turns it wherever he wants. 21:2 All of a person’s ways seem right in his own opinion, but the Lord evaluates the motives. 21:3 To do righteousness and justice is more acceptable to the Lord than sacrifice. 21:4 Haughty eyes and a proud heart– the agricultural product of the wicked is sin. 21:5 The plans of the diligent lead only to plenty, but everyone who is hasty comes only to poverty. 21:6 Making a fortune by a lying tongue is like a vapor driven back and forth; they seek death. 21:7 The violence done by the wicked will drag them away because they refuse to do what is right. 21:8 The way of the guilty person is devious, but as for the pure, his way is upright. 21:9 It is better to live on a corner of the housetop than in a house in company with a quarrelsome wife. 21:10 The appetite of the wicked desires evil; his neighbor is shown no favor in his eyes. 21:11 When a scorner is punished, the naive becomes wise; when a wise person is instructed, he gains knowledge. 21:12 The Righteous One considers the house of the wicked; he overthrows the wicked to their ruin. 21:13 The one who shuts his ears to the cry of the poor, he too will cry out and will not be answered. 21:14 A gift given in secret subdues anger, and a bribe given secretly subdues strong wrath. 21:15 Doing justice brings joy to the righteous and terror to those who do evil. 21:16 The one who wanders from the way of wisdom will end up in the company of the departed. 21:17 The one who loves pleasure will be a poor person; whoever loves wine and anointing oil will not be rich. 21:18 The wicked become a ransom for the righteous, and the faithless are taken in the place of the upright. 21:19 It is better to live in a desert land than with a quarrelsome and easily-provoked woman.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 21:1

He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than others.

Wesley: Pro 21:1

Which husband - men draw by little channels into the adjacent grounds as they please.

Wesley: Pro 21:4

Even their civil or natural actions, which in themselves are lawful, are made sinful as they are managed by ungodly men, without any regard to the glory of God, which ought to be the end of all our actions.

Wesley: Pro 21:5

Who manages his affairs rashly.

Wesley: Pro 21:6

By any false or deceitful words or actions.

Wesley: Pro 21:6

Is like the chaff or smoak driven away by the wind.

Wesley: Pro 21:6

That take those courses which will bring destruction upon them.

Wesley: Pro 21:8

Of every man by nature.

Wesley: Pro 21:8

Estranged from God.

Wesley: Pro 21:8

But he whose heart is pure, his conversation is agreeable to it.

Wesley: Pro 21:10

To do mischief.

Wesley: Pro 21:10

He spares neither friend nor foe.

Wesley: Pro 21:11

The simple learn wisdom, both from the punishment of wicked men, and from the prosperity of good men.

Wesley: Pro 21:12

He looks through its present glory to that ruin for which it is designed.

Wesley: Pro 21:14

Which makes it more acceptable.

Wesley: Pro 21:14

Secretly conveyed into the bosom.

Wesley: Pro 21:16

Shall, without repentance, be condemned to eternal death.

Wesley: Pro 21:17

Delicious fare and luxurious feasting. Wine and oil were much used in feasts in those parts.

Wesley: Pro 21:18

The wicked shall be brought into those troubles, which were designed by wicked men for the righteous: thus Haman was a ransom for Mordecai.

JFB: Pro 21:1

(Pro. 21:1-31)

JFB: Pro 21:1

Irrigating channels (Psa 1:3), whose course was easily turned (compare Deu 11:10). God disposes even kings as He pleases (Pro 16:9; Psa 33:15).

JFB: Pro 21:2

(Compare Pro 14:2; Pro. 16:2-25).

JFB: Pro 21:3

(Compare Psa 50:7-15; Isa 1:11, Isa 1:17).

JFB: Pro 21:4

(Compare Margin; Psa 131:1).

JFB: Pro 21:4

Or, "heart of breadth," one that is swollen (compare Psa 101:5).

JFB: Pro 21:4

Better "lamp," a frequent figure for prosperity (Pro 20:20); hence joy or delight.

JFB: Pro 21:5

The contrast is between steady industry and rashness (compare Pro 19:2).

JFB: Pro 21:6

Or, "what is obtained" (compare Job 7:2; Jer 22:13, Hebrew).

JFB: Pro 21:6

As fleeting as chaff or stubble in the wind (compare Pro 20:17-21; Psa 62:10). Such gettings are unsatisfactory.

JFB: Pro 21:6

Act as if they did (Pro 8:36; Pro 17:19).

JFB: Pro 21:7

Or, "destruction," especially oppression, of which they are authors.

JFB: Pro 21:7

Literally, "cut with a saw" (1Ki 7:9), that is, utterly ruin them. Their sins shall be visited on them in kind.

JFB: Pro 21:7

What is just and right.

JFB: Pro 21:8

Any one; his way is opposed to truth, and also estranged from it. The pure proves himself such by his right conduct.

JFB: Pro 21:9

A turret or arbor on the roof.

JFB: Pro 21:9

Or contentious.

JFB: Pro 21:9

Literally, "house of fellowship," large enough for several families.

JFB: Pro 21:10

So strongly does he desire to do evil (Psa 10:3; Ecc 8:11), that he will not even spare his friend if in his way.

JFB: Pro 21:11

(Compare Pro 19:25). That which the simple learn by the terrors of punishment, the wise learn by teaching.

JFB: Pro 21:12

(Compare Psa 37:35-38; Psa 73:17, Psa 73:20).

JFB: Pro 21:12

Family or interests.

JFB: Pro 21:12

Either supply "God" (compare Pro 10:24), or the word is used impersonally.

JFB: Pro 21:13

The principles of retribution, often taught (compare Psa 18:26; Mat 7:1-12).

JFB: Pro 21:14

The effect of bribery (Pro 17:23) is enhanced by secrecy, as the bribed person does not wish his motives made known.

JFB: Pro 21:15

But the just love right and need no bribes. The wicked at last meet destruction, though for a time happy in concealing corruption.

JFB: Pro 21:16

(Compare Pro 12:26; Pro 14:22).

JFB: Pro 21:16

That is, rest as at a journey's end; death will be his unchanging home.

JFB: Pro 21:17

Costly luxuries impoverish.

JFB: Pro 21:18

(Compare Pro 11:8). By suffering what they had devised for the righteous, or brought on them, the wicked became their ransom, in the usual sense of substitutes (compare Jos 7:26; Est 7:9).

JFB: Pro 21:19

(Compare Pro 21:9).

JFB: Pro 21:19

Pasture, though uninhabitable ground (Psa 65:12).

Clarke: Pro 21:1

The king’ s heart is in the hand of the Lord - The Lord is the only ruler of princes. He alone can govern and direct their counsels. But there is an allusion here to the Eastern method of watering their lands. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he please: so the king’ s heart, wherever it turns; i.e., to whomsoever he is disposed to show favor. As the land is enriched with the streams employed in irrigation; so is the favourite of the king, by the royal bounty: and God can induce the king to give that bounty to whomsoever he will. See Harmer.

Clarke: Pro 21:2

The Lord pondereth the hearts - Every man feels strongly attached to his own opinions, modes of acting, etc.; and though he will not easily give up any thing to the judgment of a neighbor, whom he will naturally consider at least as fallible as himself, yet he should consider that the unerring eye of God is upon him; and he should endeavor to see that what he does is acceptable in the eye of his Maker and Judge.

Clarke: Pro 21:3

To do justice and judgment - The words of Samuel to Saul. See note on 1Sa 15:23.

Clarke: Pro 21:4

A high look - The evidence of pride, self-conceit, and vanity. A proud heart, from which the high look, etc., come

Clarke: Pro 21:4

And the ploughing - נר ner , lucerna, the lamp, the prosperity and posterity of the wicked; is sin - it is evil in the seed, and evil in the root evil in the branch, and evil in the fruit. They are full of sin themselves, and what they do is sinful.

Clarke: Pro 21:6

Of them that seek death - Instead of מבקשי mebakshey , "them that seek,"several MSS., some ancient editions, with Symmachus, the Septuagint, Vulgate, and Arabic, have מקשי mokeshey , the snares. He who gets treasures by a lying tongue, pursues vanity into the snares of death. Our common translation may be as good. But he who, by the snares of his tongue, endeavors to buy and sell to the best advantage, is pursuing what is empty in itself; and he is ensnared by death, while he is attempting to ensnare others.

Clarke: Pro 21:7

The robbery of the wicked - The wicked shall be terrified and ruined by the means they use to aggrandize themselves. And as they refuse to do judgment, they shall have judgment without mercy.

Clarke: Pro 21:9

In a corner of the housetop - A shed raised on the flat roof - a wide house; בית חבר beith chaber , "a house of fellowship;"what we should call a lodging-house, or a house occupied by several families. This was usual in the East, as well as in the West. Some think a house of festivity is meant: hence my old MS. Bible has, the hous and feste.

Clarke: Pro 21:11

When the scorner is punished - When those who mock at religion, blaspheme against its Author, and endeavor to poison society, and disturb the peace of the community by their false doctrine, meet with that degree of punishment which their crimes, as far as they affect the public peace, deserve; then the simple, who were either led away, or in danger of being led away, by their pernicious doctrines, are made wise. And when those thus made wise are instructed in the important truths which have been decried by those unprincipled men, then they receive knowledge; and one such public example is made a blessing to thousands. But only blasphemy against God and the Bible should be thus punished. Private opinion the state should not meddle with.

Clarke: Pro 21:12

The righteous man wisely considereth - This verse is understood as implying the pious concern of a righteous man, for a wicked family, whom he endeavors by his instructions to bring into the way of knowledge and peace.

Clarke: Pro 21:13

Whoso stoppeth his ears - See the conduct of the priest and Levite to the man who fell among thieves; and let every man learn from this, that he who shuts his ear against the cry of the poor, shall have the ear of God shut against his cry. The words are quite plain; there is no difficulty here.

Clarke: Pro 21:16

The man once enlightened, that wandereth out of the way of understanding, in which he had walked, shall remain - have a permanent residence - in the congregation of the dead; רפאים rephaim , the lost; either separate spirits in general, or rather the assembly of separate spirits, which had fallen from primitive rectitude; and shall not be restored to the Divine favor; particularly those sinners who were destroyed by the deluge. This passage intimates that those called rephaim are in a state of conscious existence. It is difficult to assign the true meaning of the word in several places where it occurs: but it seems to mean the state of separate spirits, i.e., of those separated from their bodies, and awaiting the judgment of the great day: but the congregation may also include the fallen angels. My old MS. Bible translates, The man that errith fro the wei of doctrine, in the felowschip of geantis schal wonnen.

Clarke: Pro 21:17

He that loveth pleasure - That follows gaming, fowling, hunting, coursing, etc., when he should be attending to the culture of the fields, shall be a poor man; and, I may safely add, shall be so deservedly poor, as to have none to pity him.

Clarke: Pro 21:18

The wicked shall be a ransom for the righteous - God often in his judgments cuts off the wicked, in order to prevent them from destroying the righteous. And in general, we find that the wicked fall into the traps and pits they have digged for the righteous.

Defender: Pro 21:2

Even imprisoned criminals are commonly found still to be justifying and blaming others for the sinful deeds which caused their problems. The human "heart is deceitful above all things, and desperately wicked" (Jer 17:9). It takes God Himself, the Holy Spirit, to bring true conviction and repentance to the heart of a sinner (Joh 16:7-11)."

TSK: Pro 21:1

The king’ s : Pro 16:1, Pro 16:9, Pro 20:24; Ezr 7:27, Ezr 7:28; Neh 1:11, Neh 2:4; Psa 105:25, Psa 106:46; Dan 4:35; Act 7:10

as : Psa 74:15, Psa 93:4, Psa 114:3, Psa 114:5; Isa 43:19, Isa 44:27; Rev 16:4, Rev 16:12

TSK: Pro 21:2

right : Pro 16:2, Pro 16:25, Pro 20:6, Pro 30:12; Psa 36:2; Luk 18:11, Luk 18:12; Gal 6:3; Jam 1:22

the Lord : Pro 24:12; 1Sa 16:7; Jer 17:10; Luk 16:15; Joh 2:24, Joh 2:25; Rev 2:23

TSK: Pro 21:3

Pro 15:8; 1Sa 15:22; Psa 50:8; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8; Mar 12:33

TSK: Pro 21:4

An high look : Heb. Haughtiness of eyes, Pro 6:17, Pro 8:13, Pro 30:13; Psa 10:4; Isa 2:11, Isa 2:17, Isa 3:16; Luk 18:14; 1Pe 5:5

and the : Pro 21:27, Pro 15:8; Rom 14:23

plowing of the wicked : or, light of the wicked

TSK: Pro 21:5

thoughts : Pro 10:4, Pro 13:4, Pro 27:23-27; Eph 4:28; 1Th 4:11, 1Th 4:12

of every : Pro 14:29, Pro 20:21, Pro 28:22

TSK: Pro 21:6

getting : Pro 10:2, Pro 13:11, Pro 20:14, Pro 20:21, Pro 22:8, Pro 30:8; Jer 17:11; 1Ti 6:9, 1Ti 6:10; Tit 1:11; 2Pe 2:3

seek : Pro 8:36; Eze 18:31

TSK: Pro 21:7

robbery : Pro 1:18, Pro 1:19, Pro 10:6, Pro 22:22, Pro 22:23; Psa 7:16, Psa 9:16; Isa 1:23, Isa 1:24; Jer 7:9-11, Jer 7:15; Eze 22:13, Eze 22:14; Mic 3:9-12

destroy them : Heb. saw them, or, dwell with them, Zec 5:3, Zec 5:4

because : Pro 21:21; Eze 18:18; Eph 5:6

TSK: Pro 21:8

way : Gen 6:5, Gen 6:6, Gen 6:12; Job 15:14-16; Psa 14:2, Psa 14:3; Ecc 7:29, Ecc 9:3; 1Co 3:3; Eph 2:2, Eph 2:3; Tit 3:3

but : Pro 15:26, Pro 30:12; Dan 12:10; Mat 5:8, Mat 12:33; Act 15:9; Tit 1:15, Tit 2:14, Tit 3:5; 1Pe 1:22, 1Pe 1:23; 1Jo 2:29, 1Jo 3:3

TSK: Pro 21:9

better : Pro 21:19, Pro 12:4, Pro 19:13, Pro 25:24, Pro 27:15, Pro 27:16

brawling woman in a wide house : Heb. woman of contentions in a house of society, Pro 15:17, Pro 17:1

TSK: Pro 21:10

soul : Pro 3:29, Pro 12:12; Psa 36:4, Psa 52:2, Psa 52:3; Mar 7:21, Mar 7:22; 1Co 10:6; Jam 4:1-5; 1Jo 2:16

findeth no favour : Heb. is not favoured, Pro 21:13; 1Sa 25:8-11; Psa 112:5, Psa 112:9; Isa 32:6-8; Mic 3:2, Mic 3:3; Jam 2:13, Jam 5:4-6

TSK: Pro 21:11

the scorner : Pro 19:25; Num 16:34; Deu 13:11, Deu 21:21; Psa 64:7-9; Act 5:5, Act 5:11-14; 1Co 10:6-11; Heb 2:1-3, Heb 10:28, Heb 10:29; Rev 11:13

when the wise : Pro 1:5, Pro 9:9, Pro 15:14, Pro 18:1, Pro 18:15

TSK: Pro 21:12

wisely : Job 5:3, Job 8:15, Job 18:14-21, Job 21:28-30, Job 27:13-23; Psa 37:35, Psa 37:36, Psa 52:5; Psa 107:43; Hos 14:9; Hab 2:9-12

overthroweth : Pro 11:3-5, Pro 13:6, Pro 14:32; Gen 19:29; Amo 4:11; 1Co 10:5; 2Pe 2:4-9, 2Pe 3:6, 2Pe 3:7

TSK: Pro 21:13

stoppeth : Psa 58:4; Zec 7:11; Act 7:57

at : Pro 28:27; Deu 15:7-11; Neh 5:1-5, Neh 5:13; Isa 1:15-17, Isa 58:6-9; Jer 34:16, Jer 34:17; Zec 7:9-13; Mat 6:14, Mat 7:2, Mat 18:30-35, Mat 25:41-46; Jam 2:13-16

cry himself : Pro 1:28; Psa 18:41; Luk 13:25

TSK: Pro 21:14

gift : Pro 17:8, Pro 17:23, Pro 18:16, Pro 19:6; Gen 32:20, Gen 43:11; 1Sa 25:35

in secret : Mat 6:3, Mat 6:4

TSK: Pro 21:15

joy : Job 29:12-17; Psa 40:8, Psa 112:1, Psa 119:16, Psa 119:92; Ecc 3:12; Isa 64:5; Joh 4:34; Rom 7:22

destruction : Pro 21:12, Pro 5:20, Pro 10:29; Mat 7:23, Mat 13:41, Mat 13:42; Luk 13:27, Luk 13:28

TSK: Pro 21:16

wandereth : Pro 13:20; Psa 125:5; Zep 1:6; Joh 3:19, Joh 3:20; Heb 6:4-6, Heb 10:26, Heb 10:27, Heb 10:38; 2Pe 2:21, 2Pe 2:22; 1Jo 2:19

remain : Pro 2:18, Pro 2:19, Pro 7:26, Pro 7:27, Pro 9:18; Eph 2:1; Jud 1:12

TSK: Pro 21:17

loveth : Pro 21:20, Pro 5:10, Pro 5:11, Pro 23:21; Luk 15:13-16, Luk 16:24, Luk 16:25; 1Ti 5:6; 2Ti 3:4

pleasure : Heb. sport

TSK: Pro 21:18

wicked : Pro 11:8; Isa 43:3, Isa 43:4, Isa 53:4, Isa 53:5, Isa 55:8, Isa 55:9; 1Pe 3:18

TSK: Pro 21:19

better : Pro 21:9; Psa 55:6, Psa 55:7, Psa 120:5, Psa 120:6; Jer 9:2

wilderness : Heb. land of the desert

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 21:1

Rivers of water - See the Psa 1:3 note. As the cultivator directs the stream into the channels where it is most wanted, so Yahweh directs the thoughts of the true king, that his favors may fall, not at random, but in harmony with a divine order.

Barnes: Pro 21:3

Compare the marginal reference. The words have a special significance as coming from the king who had built the temple, and had offered sacrifices that could not be numbered for multitude"1Ki 8:5.

Barnes: Pro 21:4

The plowing - The Hebrew word, with a change in its vowel points, may signify either:

(1) the "fallow field,"the "tillage"of Pro 13:23, or

(2) the lamp.

According to: (1) the verse would mean, "The outward signs of pride, the proud heart, the broad lands of the wicked, all are evil."(2) however, belongs, as it were, to the language of the time and of the book Pro 13:9; Pro 24:20. The "lamp of the wicked"is their outwardly bright prosperity.

Barnes: Pro 21:5

Here diligence is opposed, not to sloth but to haste. Undue hurry is as fatal to success as undue procrastination.

Barnes: Pro 21:6

Vanity - Or, "a breath driven to and fro of those that are seeking death."Another reading of the last words is: "of the snares of death"(compare 1Ti 6:9). Some commentators have suggested that the "vapor"or "mist"is the mirage of the desert, misleading those who follow it, and becoming a "net of death."

Barnes: Pro 21:7

Robbery - Probably the "violence"which the wicked practice.

Shall destroy them - More literally, carries them away.

Barnes: Pro 21:8

Or, "Perverse is the way of a sin burdened man."

Barnes: Pro 21:9

A wide house - literally, "a house of companionship,"i. e., a house shared with her. The flat roof of an Eastern house was often used for retirement by day, or in summer for sleep by night. The corner of such a roof was exposed to all changes of weather, and the point of the proverb lies in the thought that all winds and storms which a man might meet with there are more endurable than the tempest within.

Barnes: Pro 21:12

Or, The Righteous One (Yahweh) regardeth well the house of the wicked, and maketh the wicked fall into mischief.

Barnes: Pro 21:16

congregation of the dead - The Rephaim (compare the Pro 2:18 note).

Remain - i. e., "He shall find a resting place, but it shall be in Hades."

Barnes: Pro 21:17

Wine and oil - i. e., The costly adjuncts of a princely banquet. The price of oil or precious unguent was about equal to the 300 days’ wages of a field laborer Mat 20:2. Indulgence in such a luxury would thus become the type of all extravagance and excess.

Barnes: Pro 21:18

Compare the marginal reference. Evil doers seem to draw down the wrath of God upon their heads, and so become, as it were, the scapegoats of the comparatively righteous.

Poole: Pro 21:1

The king’ s heart his very inward purposes and inclinations, which seem to be most in a man’ s own power, and out of the reach of all others, and much more his tongue and hand, and all his outward actions. He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than other men.

As the rivers of water which husbandmen or gardeners can draw by little channels into the adjacent grounds as they please, and as their occasions require.

He turneth it directeth and boweth, partly by suggesting those things to their minds which have a commanding influence upon their wills; and partly by a direct and immediate motion of their wills and affections, which being God’ s creatures must needs be as subject to his power and pleasure as either men’ s minds or bodies are, and which he moves sweetly and suitably to their own nature, though strongly and effectually.

Withersoever he will so as they shall fulfil his counsels and designs, either of mercy or of correction to themselves, or to their people.

Poole: Pro 21:2

This was said Pro 16:2 , where it is explained, and is here repeated, either for the great importance and usefulness of it, or because he perceived that the Israelites were very prone to self-deceit.

Poole: Pro 21:3

Justice and judgment the conscientious performance of all our duties to men.

Than sacrifice than the most costly outward services offered to God, joined with the neglect of our moral duties to God or men. The same thing is affirmed 1Sa 15:22 Hos 6:6 Mic 6:7 .

Poole: Pro 21:4

An high look one gesture or sign of pride put for all the rest, Pro 6:17 .

A proud heart pride lurking and reigning in the heart, though it do not discover itself to men by outward actions, but be disguised with a show of humility, it is frequently.

The ploughing either,

1. Strictly and properly so called: even their civil or natural actions, which in themselves are lawful and good, are made sinful, as they are managed by ungodly men, without any regard to the service and glory of God, which ought to be the great end of all our actions, 1Co 10:31 , and with a design of serving their own wicked lusts by it. Or,

2. Metaphorically, their designs and endeavours, which are said to be sin , because they are wholly and fully set upon sin, and they make sin their trade or business, which is called ploughing wickedness , Job 4:8 . But all the ancient interpreters, and divers others, render the word the lamp or light , as this Hebrew word, even thus pointed, is rendered, 1Ki 11:36 15:4 2Ki 8:19 2Ch 21:7 ; and the lamp of the wicked is a phrase used in this book, Pro 13:9 24:20 , as also Job 21:17 ; whereas the ploughing of the wicked is a phrase not elsewhere used. And this seems best to agree with the context, for by their lamp he seems to understand all their pomp and glory, that worldly greatness and prosperity, which is the fuel of their pride, and therefore is most fitly joined with it. Is sin ; it is by them turned into sin, and made the occasion of much wickedness. The whole verse may be thus rendered, An high look and a proud heart , which is the light or glory of the wicked , (i.e. wherein they glory, esteeming it magnanimity or gallantry of spirit,) is sin , i.e. is a great and grievous sin. And in this manner the learned Mercer renders the verse, save only that he translates the Hebrew word nir, the ploughing .

Poole: Pro 21:5

The diligent who carefully and industriously prosecutes what he hath wisely contrived and resolved.

That is hasty who manageth his affairs rashly, without due consideration.

Only to want is likely to bring himself to poverty.

Poole: Pro 21:6

By a lying tongue by false witness-hearing, or by any other false or deceitful words or actions, whereby many men get riches.

Is a vanity tossed to and fro is like the chaff or smoke driven away by the wind; it is neither satisfactory nor durable, but quickly vanisheth away, as hath been frequently observed of estates ill gotten.

That seek death not designedly, but eventually, that take those courses which will bring death or destruction upon them or theirs.

Poole: Pro 21:7

The robbery of the wicked shall destroy them the injury which they do to others shall either by God or men be returned upon their own heads. They refuse to do judgment; they wilfully and obstinately give up themselves to unrighteous practices.

Poole: Pro 21:8

The way of man the course of his life. Of man ; of every man; of man by nature and in his corrupt estate; of a wicked or impure man, to whom the pure is opposed in the next clause.

Strange estranged from God and from man’ s primitive integrity, and from the rule of his actions, reason and Scripture; in which respects wicked men are called strangers , Psa 54:3 Eze 44:7 , and elsewhere.

But as for the pure, his work is right but he whose heart is pure and upright, his conversation is agreeable to it.

Poole: Pro 21:9

To dwell to wit, alone in quietness, as appears from the opposite clause.

Of the house-top of the roof of the house, which in those countries was flat and plain, and habitable, but was exposed to all the injuries of the weather. In a

wide house or, in a common house; or, a house of society, where husband and wife live together, or which is capable of many friends or companies.

Poole: Pro 21:10

The soul of the wicked desireth evil; his heart is fully and earnestly set in him as it is expressed, Ecc 8:11 , to do evil, to work wickedness, to do mischief to others, to satisfy his own lusts, though it be with injury of others.

His neighbour findeth no favour in his eyes if he either dissuade him from his wickedness, or stand in the way of his lusts. He spares neither friend nor foe.

Poole: Pro 21:11

The simple the honest or plain-hearted man, as Pro 19:25 , where this whole verse for the substance of it is contained and explained.

Instructed or, prospers , as this word is used, Pro 17:8 , and elsewhere. So the sense of the verse is, The simple learn wisdom, both from the punishment of wicked men, and from the prosperity of good men.

Poole: Pro 21:12

Wisely considereth the house of the wicked he looketh through its present power and glory (which dazzleth the eyes of others) unto that ruin to which it is designed. But, or now, or that, this being the thing which he wisely considereth,

God overthroweth or will overthrow in his due time, though for a season he bear with them.

Poole: Pro 21:13

Whoso stoppeth his ears at the cry of the poor when they cry out by reason of oppression or want, and beg relief from him, he also shall cry himself unto God or men, in his straits which God will bring upon him.

Poole: Pro 21:14

A gift to a person offended and angry with us, as the following words show.

In secret which makes it more acceptable; for gifts openly given savour of ostentation in the giver, and cause some shame or contempt to the receiver.

In the bosom secretly conveyed into his bosom. See Poole "Pro 17:8" , See Poole "Pro 18:16" .

Poole: Pro 21:15

It is joy to the just: the sense is either,

1. He is highly pleased and delighted with it. Or,

2. He reapeth much comfort and benefit by it, which is opposed to the following destruction: joy is put for matter or cause of joy .

To do judgment to do what is just or good, for this is opposed to working of iniquity .

Destruction or, as others render it, terror or horror , opposite to joy.

Poole: Pro 21:16

The man that wandereth out of the way of understanding that forsaketh the rule of God’ s word, and walketh after his own lusts;

shall remain in the congregation of the dead shall, without repentance, be condemned to eternal death or damnation.

Poole: Pro 21:17

He that loveth pleasure that gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures,

shall be a poor man takes the ready course to poverty.

Wine and oil are put for all delicious fare and luxurious feasting; for wine and oil were much used in feasts in those parts.

Poole: Pro 21:18

The wicked shall be brought into those troubles which were either threatened by God or designed by wicked men against the righteous, and by that means, as by a ransom, the righteous shall be delivered. Thus Achan was a ransom for Israel, Jos 7:26 , and Haman for Mordecai.

Poole: Pro 21:19

Than understand, in a wide house , as it is expressed above, Pro 21:9 , and as the opposition here requires.

PBC: Pro 21:1

God, for His own inscrutable but wise purposes, often allows wicked men to do some reprehensible things, but even then He is ultimately in control. The wise man made this very plain in Pr 21:1 when he said " The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will."

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Haydock: Pro 21:1

It. Though it be free, and may resist grace or embrace virtue, Isaias xlv. 22., Jeremias iii. 14., and vii. 3., and Josue xxiv. 23. (Calmet) ---

Yet God knows how to turn the heart even of a king, so as to preserve his liberty, with the same ease as a gardener brings the streams of water to his plants. (Menochius)

Haydock: Pro 21:3

Mercy. Septuagint, "justice and truth." (Haydock) See Osee vi. 6. (Menochius)

Haydock: Pro 21:4

Heart. Or when it is proud, it causes the eyes to appear so too. (Calmet) ---

Lamp. Protestants, "ploughing of the wicked is sin." When it is done with a bad motive, out of pride. Hebrew, "the haughtiness of the eyes, and the enlarging of the heart, are the labour (" tillage, " Montanus; " thought, " Pagnin) of the wicked; yea, sin." (Haydock) ---

Those things are their employment, and their sin. (Calmet) ---

Septuagint and Vulgate may also mean, "sin is the lamp and exultation of the wicked." (Haydock)

Haydock: Pro 21:5

Sluggard. Hebrew, "hasty man," as the slothful is ironically styled. He would see his desires accomplished without labouring; and will never stick to work. This levity is most injurious to his advancement.

Haydock: Pro 21:6

Death. Their injustice shall be punished.

Haydock: Pro 21:8

Strange. Unknown, impure way, Leviticus x. 1., and Deuteronomy xvii. 15. (Calmet)

Haydock: Pro 21:9

Top, ( domatis ) as the roofs in Palestine were flat. (St. Jerome, ad Sun.) ---

Any inconvenience had better be endured, than to live with the quarrelsome. (Menochius)

Haydock: Pro 21:10

Neighbour. Symmachus, "he has no idea of friendship." Septuagint, "he shall not be treated with mercy by any man." (Haydock)

Haydock: Pro 21:11

Knowledge. These are the effects of chastisements and good company.

Haydock: Pro 21:12

Evil. He tries every expedient to save him. ---

That. Septuagint, "he despises." Symmachus, "throws down."

Haydock: Pro 21:14

Bosom. In private. (Calmet) ---

They put all valuable things in the bosom. (Haydock)

Haydock: Pro 21:15

To do judgment. Or to see it done, while the wicked depend only on the corruption of their judges.

Haydock: Pro 21:16

Giants, in hell, chap xv. 11., Job xxvi. 5., and Ezechiel xxii. 21.

Haydock: Pro 21:17

Rich. Economy is constantly recommended. (Calmet) ---

Those who squandered away their goods, were fined by the Areopagites. (Atheneus iv. 19.)

Haydock: Pro 21:18

Righteous. Many are deterred from wickedness by the punishment of malefactors, whose injuries are frequently irreparable. God abandoned Pharao and Aman to save his people. He treated them as victims of wrath, Isaias xliii. 3.

Gill: Pro 21:1

The king's heart is in the hand of the Lord, as the rivers of water,.... The heart of every king, and all that is in it, his thoughts, counsels, purposes, and designs; the hearts of bad kings, as Pharaoh, whom the Lord hardened and softened at pleasure; the antichristian kings, into whose hearts he put it to give their kingdoms to the beast, Rev 17:17; the hearts of good kings, as David, Solomon, Cyrus, and others: and if the hearts of kings are in the hands of the Lord, which are full of things of the greatest importance with respect to the government of the world; and which are generally more untractable and unmanageable; and who are more resolute and positive, and will have their own wills and ways, especially arbitrary princes; then much more the hearts of other persons. And which are as "rivers of water"; for so the words may be rendered, as rivers of water is "the heart of a king", which is "in the hand of the Lord"; unstable, fluid, and fluctuating; and yet the Lord can stay and settle, and fix them, and keep them steady and within bounds: or which, like a torrent of water, comes with force and impetus; and so the Septuagint render it, "the force of waters"; and bears all before it, as do the wills of despotic kings; and yet these the Lord can stop and bound, and rule and overrule: or like rivers of water, reviving and refreshing, so is the heart of a good king, full of wisdom and prudence, of integrity and faithfulness, of clemency and goodness; the streams of whose bounty and kindness flow among his subjects, to their great pleasure and profit; so Christ, the King of kings, is said to be as "rivers of water", Isa 32:2. The allusion is to gardeners, that make channels for the water to run in, to water their gardens; or to husbandmen, that cut aqueducts from rivers, to water their fields; or to the turning of the course of rivers, as Euphrates was by Cyrus, when he took Babylon. The heart of a king is as much at the dispose of the Lord, and can be turned by him as easily as such canals may be made, or the course of a river turned; for it follows:

he turneth it whithersoever he will; contrary to their first designs, and to answer another purpose; oftentimes towards his people, and for the good of his cause and interest, which they never designed; and to bring about such things as were out of their view. And so, in conversion, the Lord can turn the hearts of men as he pleases; their understanding, will, and affections, are in his hands: he can make the understanding light which was darkness, and so turn it from darkness to light; he can take off the stiffness of the will, and turn it from its bias and bent, and make it willing to that which is good in the day of his power: he can turn the channel and course of the affections from sinful lusts and pleasures, to himself, his son, his truths, word, worship, ordinances, and people; he can take out of the heart what he pleases, its ignorance, hardness, enmity, unbelief, pride, and vanity; and he can put in what he pleases, his fear, his laws, his Spirit, and the gifts and graces of if; he can change and turn it just as he will; he that made the heart can operate upon it, and do with it as seems good in his sight. The Heathens very wrongly call one of their deities Verticordia ^o, from the power of turning the heart they ascribe to it; however, this shows their sense, that to turn the heart is the property of deity.

Gill: Pro 21:2

Every way of a man is right in his own eyes,.... This is repeated, from Pro 16:2; for the confirmation of it; and that it might be observed and taken notice of, and men be brought under a conviction of it; which is not easily done, it being what affects all men: every man is conceited of himself and his own way, and is not easily persuaded off of it; his sinful ways are agreeable to him promising him pleasure, profit, or honour; and his self-righteous ways suit with the vain opinion he has of himself, whereby he promises himself eternal life and happiness. The Septuagint and Arabic versions render it to this sense,

"every man seems righteous to himself;''

but the Lord pondereth the hearts: weighs them in the balance of righteousness and truth; considers them, having a perfect knowledge of them, and all the springs of action in them; and knows that every way of man is not right, though they may seem so to him.

Gill: Pro 21:3

To do justice and judgment,.... The moral duties of religion, what is holy, just, and good, which the law requires; what is agreeably to both tables, piety towards God, and justice to men; that which is just and right between man and man; which, especially if done from right principles and with right views,

is more acceptable to the Lord than sacrifice; not than any sacrifice; than the sacrifice of a broken heart, or the sacrifice of praise and thanksgiving, or of acts of goodness and beneficence, or of a man's whole self to the Lord; but than ceremonial sacrifices; which, though of divine institution, and typical of Christ, and when offered up in the faith of him, were acceptable to God, while in force; yet not when done without faith and in hypocrisy, and especially when done to cover and countenance immoral actions; and, even when compared with moral duties, the latter were preferable to them; see 1Sa 15:22.

Gill: Pro 21:4

An high look, and a proud heart,.... The former is a sign of the latter, and commonly go together, and are both abominable to the Lord; see Psa 101:5. A man that looks above others, and with disdain upon them, shows that pride reigns in him, and swells his mind with a vain opinion of himself; this may be observed in every self-righteous man; the parable of the Pharisee and publican is a comment upon it; sometimes there may be a proud heart under a disguise of humility; but the pride of the heart is often discovered by the look of the eyes. It may be rendered, "the elevation of the eyes, and the enlargement of the heart" ^p; but not to be understood in a good sense, of the lifting up of the eyes in prayer to God, with faith and fear; nor of the enlargement of the heart with solid knowledge and wisdom, such as Solomon had; but in a bad sense, of the lofty looks and haughtiness of man towards his fellow creatures, and of his unbounded desires after filthy lucre or sinful lusts: the Targum renders it,

"the swelling of the heart,''

with pride and vanity;

and the ploughing of the wicked is sin; taken literally; not that it is so in itself; for it is a most useful invention, and exceeding beneficial to mankind, and is to be ascribed to God himself; and of this the Heathens are so sensible, that they have a deity to whom they attribute it, and whom they call Ceres ^q, from חרש, to plough; it only denotes that all the civil actions of a wicked man, one being put for all, are attended with sin; he sins in all he does. Or, metaphorically, for his schemes, contrivances, and projects, which are the ploughing of his mind; these are all sinful, or tend to that which is so. Some understand this particularly of his high look and proud heart, which are his ploughing and his sin; Ben Melech; and others of his ploughing, or persecuting and oppressing, the poor. The word is sometimes used for a lamp or light, and is so rendered here by some, "the light of the wicked is sin" ^r; their outward happiness and prosperity leads them into sin, involves them in guilt, and so brings them to ruin and destruction: and this way go the Targum: Septuagint, Vulgate Latin, Syriac, and Arabic versions.

Gill: Pro 21:5

The thoughts of the diligent tend only to plenteousness,.... A man that is thoughtful and studious, and wisely forms schemes in his mind, and diligently pursues them; the issue of it is, generally speaking, prosperity and plenty: such a man is usually thriving and flourishing; and this holds good in things spiritual, as well as in things temporal, Mat 25:29;

but of everyone that is hasty only to want; that is in haste to be rich, and is resolved to be so, right or wrong, he comes at last to poverty and want: or he who is rash and precipitate in acting, who never thinks before he acts, but rashly engages in an affair; or, however, does not give himself time enough to think it over, but, as soon as ever it has entered his thoughts, he immediately attempts to put it in execution; a man so thoughtless and inconsiderate, so rash and hasty, brings himself and family to poverty; see Pro 20:21.

Gill: Pro 21:6

The getting of treasures by a lying tongue,.... By telling lies in trade; by bearing false witness in a court of judicature; or by preaching false doctrines in the church of God:

is a vanity tossed to and fro of them that seek death: such treasures, though ever so great, are like any light thing, smoke or vapour, straw, stubble, chaff, or a feather, tossed about the wind; which is expressive of the instability uncertainty of riches ill gotten; they do not last long, but are taken away and carried off by one providence or another; and they are likewise harmful and pernicious; they issue in death: and those that seek after them, and obtain them in a bad way, are said to "seek death": not intentionally, but eventually; this they certainly find, if grace prevent not; see Pro 8:36. Jarchi reads it, they are the "snares of death" to him; and so the Septuagint version.

Gill: Pro 21:7

The robbery of the wicked shall destroy them,.... Or cut them, so Ben Melech: dissect or "saw" ^s them; cut them to the heart; that is, when the sins they have been guilty of, in robbing God of his due, or doing injury to men in their properties, cheating them or stealing from them, are set home on their consciences, they are in the utmost agonies and distress; it is as if a saw was drawn to and fro over them, and will be their case for ever without true repentance: this is the worm that never dies, and the fire that is never quenched; this is everlasting destruction from the presence of the Lord, and is very just and righteous;

because they refuse to do judgment; to do that which is just between man and man, to let everyone enjoy his own property: as it is true of private robbers, so of men in public offices, whose business it is to defend men in the quiet possession of property; which, if they refuse to do, as it is a refusal to do judgment, it is in effect a robbery of them; and will be charged on their consciences at one time or another.

Gill: Pro 21:8

The way of man is froward and strange,.... Not the way of any and every man; not the way of righteous and good men, of believers in Christ; who know him, the way, and walk in him and after him, and being led by him; who have his spirit to be their guide, and do walk in his ways, and find pleasure in them; the way of such is not froward or perverse, but upright and even, and is not strange, for the Lord knows and approves of it: but the way of wicked and impure men, as may be learned from the opposition in the next clause; the way of unregenerate men, who are gone out of the good way, and turned to their own way, which is according to the course of the world, and after the prince of it, and according to the flesh, and dictates of corrupt nature, which is the common and broad road that leads to destruction. This is a "froward" or perverse way, a way contrary to reason and truth; contrary to the word of God, and the directions of it; it is a crooked distorted path; it is not according to rule; it is a deviation from the way of God's commandment, and is a "strange" one; the Scriptures know nothing of it, and do not point and direct unto it; it estranges a man from God, and carries him further and further off from him. It may be rendered, "perverse is the way of a man, even of a stranger" ^t; of one that is a stranger to God and godliness; to Christ and his Gospel; to the Spirit, and the operations of his grace on the heart; to his own heart, and his state and condition by nature; and to all good men, and all that is good;

but as for the pure, his work is right. God is pure, purity itself, in comparison of whom nothing is pure; and his work in creation, providence, and grace, is right; there is no unrighteousness in him; and this sense is favoured by the Septuagint and Arabic versions: or rather every good man, who, through the pure righteousness of Christ imputed to him, and through his precious blood being sprinkled on him, or rather through being washed in it, and through the grace of God bestowed on him, is pure, wholly cleansed from sin; has a pure heart, speaks a pure language, and holds the mystery of faith in a pure conscience or conversation: and his work, or the work of God upon him, is right and good; or his work of faith, which he exercises on God, is hearty and genuine: and even his works, as the Targum, Septuagint, Syriac, and Arabic versions, have it in the plural number; all his good works are right; being done from love, in faith, in the name and strength of Christ, and to the glory of God.

Gill: Pro 21:9

It is better to dwell in a corner of the housetop,.... The roofs of houses in Judea were that, encompassed with battlements, whither persons might retire for solitude, and sit in safety: and it is better to be in a corner of such a roof alone, and be exposed to scorching heat, to blustering winds, to thunder storms and showers of rain,

than with a brawling woman in a wide house; large and spacious, full of rooms, fit for a numerous family: or, "an house of society" ^u; where many families might dwell and live sociably with each other; or a house where a man, his wife and family, might dwell together, and have communion with each other; it is opposed to the corner of the housetop, and the solitariness of it; as the scolding of the brawling woman, or "a woman of contentions" ^w, who is always noisy and quarrelsome, her violent passions, her storming language, and thundering voice, are to the inclemencies of the heavens, to which a man on the housetop is exposed; and yet these are more eligible than the other; see Pro 21:19.

Gill: Pro 21:10

The soul of the wicked desireth evil,.... The evil of sin, it being natural to him; he chooses it, delights in it, craves after it, under a notion of pleasure or profit: or the evil of mischief; it is a sport and pastime to him to do injury to others; see Pro 10:23; he desires both the one and the other with all his soul; his heart is in it, he is set upon it, which shows him to be a wicked man;

his neighbour findeth no favour in his eyes; not only he delights to do mischief to an enemy or a stranger, but even to a neighbour and friend; he will do him no kindness, though he asks it of him; he will show him no mercy, though an object of it; he will spare him not, but do him an injury, if he attempts to hinder or dissuade him from doing mischief, or reproves him for it.

Gill: Pro 21:11

When the scorner is punished,.... Either by the immediate hand of God, or by the civil magistrate; he who scoffs at Deity, blasphemes the most High, mocks at all religion, despises dominion, and speaks evil of dignities:

the simple is made wise; who is weak and foolish, easily persuaded and drawn into sin, yet not hardened in it, but open to reproof and conviction; he takes notice of the punishment of scorners, and takes warning from it, and behaves more wisely and cautiously for the future; see Pro 19:25;

and when the wise is instructed; by others, superior to him in wisdom; by the ministers of the Gospel, by reading and hearing the word of God, and the writings of good men; or by corrections and chastisements:

he receiveth knowledge; the wise man receives it, he attends to the instruction given him, and improves in knowledge: or rather the simple man gains knowledge by the instructions given to wise men; he learns by them, as well as by what he is taught himself. It is by some rendered, "when the wise prospers, he receiveth knowledge" ^x the simple man learns much both from the adversity and prosperity of others; and to this sense is the note of Gersom,

"when he sees how the ways of a wise man prosper, then he studies to get knowledge.''

Gill: Pro 21:12

The righteous man wisely considereth the house of the wicked,.... Not so much the stately palace he lives in, and the furniture of it, as the glory, splendour, riches, and largeness of his family; the flourishing condition he and they are in: he considers how they came into it, the short continuance of it, and what the end will be, which in a short time wilt be ruin and destruction; and therefore be does not envy their present happiness, or fret at it. Gersom renders it,

"the righteous maketh the house of the wicked to prosper;''

as Joseph did Potiphar's, and Jacob Laban's; or rather the Lord made them to prosper for their sakes. Jarchi interprets the righteous of God himself; who gives his heart, or has it in his heart to cut off the house of the wicked, as follows;

but God overthroweth the wicked for their wickedness; or removes them into evil, as the Targum; into the evil of punishment, for the evil of sin. Aben Ezra supplies the word "God", as we do; and understands it of God's destroying wicked men for their sins, though they have flourished for a while in this world: but some interpret it of the righteous man, even of a righteous magistrate, who is prudent and diligent in his office; who looks into the houses of wicked men, and inquires who they are that are in them, and how they live; and what they have in their houses, whether stolen goods, the properties of others; or arms, either for treasonable practices or for robberies; and takes them and punishes them according to the laws of God and men.

Gill: Pro 21:13

Whoso stoppeth his ears at the cry of the poor,.... For want of bread; or, "of the weak", as the Septuagint and other versions; for want of help and protection, when in the greatest distress; and, with the most pressing importunity, entreats his assistance, and yet refuses to hear him out: or, if he does, will not relieve him, which is all one as if he heard him not, or denied him a hearing;

he also shall cry himself; the Targum and Syriac version add, "unto God". The sense is, that even such an one shall be brought into the like distressed circumstances, when he shall make application to God, and to his fellow creatures, for relief and assistance:

but shall not be heard; a deaf ear will be turned to him by both: the same measure he has measured shall be measured to him again; no mercy shall be shown to an unmerciful man, either by God or man; see Jam 2:13.

Gill: Pro 21:14

A gift in secret pacifieth anger,.... Appeases an angry man; humbles and "brings his anger down" ^y, as Aben Ezra and Gersom observe the word signifies; which before rose very high, and showed itself in big words and disdainful looks, as proud wrath does; or extinguishes it, as the Targum and Vulgate Latin version render it, and very fitly. Anger is a fire in the breast; and a restraining or causing it to cease is properly expressed by an extinguishing of it: this a gift or present does, as it did in Esau from Jacob, in David from Abigail; but then it must be secretly given, otherwise it may more provoke; since it may show vanity in the giver, and covetousness in the receiver; and the former may have more honour than the latter. Some understand this of a gift for a bribe to a judge, to abate the severity of the sentence; and others of alms deeds to the poor, to pacify the anger of God ^z: Jarchi interprets it of alms; and the Jews write this sentence upon the poor's box, understanding it in this sense; but the first sense is best;

and a reward in the bosom strong wrath: the same thing in different words; the meaning is, that a reward or gift, secretly conveyed into the bosom of an angry man, pacifies his wrath, when at the greatest height. The Septuagint, Syriac, and Arabic versions, understand it in a quite different sense, of a gift retained in the bosom, and not given, and render it thus, "he that spareth gifts stirreth up strong wrath".

Gill: Pro 21:15

It is joy to the, last to do judgment,.... It is with pleasure he does it; he delights in the law of God, after the inward man, and finds much peace of mind and joy in the Holy Ghost in keeping it, and observing its commands, which are holy, just, and good; yea, it gives him pleasure to see justice done by others; both by private persons in their dealings with one another; and especially by judges putting the laws in execution, as their office requires; whereby much good comes to a nation in general, and to particular persons;

but destruction shall be to the workers of iniquity; that make a trade of sinning; whose whole life is a continued series of sin and iniquity; who take much pains in committing sin, and are constant at it; everlasting destruction is in their ways, and they lead unto it: or, "terror" ^a shall be to them; terror of mind now at times, in opposition to the joy and peace a good man finds; and dreadful horror at death and to all eternity: or, as it is joy to a just man to see public justice done, and good laws put in execution, it is a terror to evildoers, Rom 13:3.

Gill: Pro 21:16

The man that wandereth out of the way of understanding,.... The way of getting understanding, the good ways and word of God; that wanders from the house of God, the assembly of the saints, where the Gospel is preached, and the ordinances are administered; that, instead of attending on them, where he might gain the understanding of divine and spiritual things, wanders about in the fields, gets into bad company, walks with them in their ways, and turns to his own, as a sheep that goes astray: he

shall remain in the congregation of the dead; among those that are spiritually dead, dead in trespasses and sins; such an one he himself is, and such he is like to continue, and not be written among the living in Jerusalem; or among those who die the second and eternal death, among the damned in hell; so Jarchi interprets it of the congregation of hell; and a large congregation that will be, but dreadful to have an abode with them. The words are rendered by the Septuagint, and the versions that follow that, "shall rest in the congregation of the giants"; which some interpret of devils, and others of the giants of the old world ^b, damned spirits: resting with them does not design peace and quietness, for there will be none there; but a fixed settled abode, in opposition to wandering, in the preceding clause.

Gill: Pro 21:17

He that loveth pleasure shall be a poor man,.... Or "sport" ^c and pastime, music and dancing, cards and dice, hunting and hawking, and other sensual gratifications; a man that indulges himself in these things, and spends his time and his money in such a way, is very likely to be a poor man, and generally is so in the issue;

he that loveth wine and oil shall not be rich; that is, that loves them immoderately; otherwise in moderation they may be both loved and used; "wine" and "oil" are put for high living, luxurious feasts, costly entertainments; which being so, and continually made, will not suffer a man to be rich. The sense is, that an epicure, one that makes a god of his belly, that is both a winebibber and a glutton, that indulges to rich eating and drinking, in course lessens his substance, and leaves little for his heir: and this holds good with respect to spiritual as to temporal things; such persons are poor, and not rich in spiritual things, that indulge to carnal pleasure, and the gratification of their sensual appetite.

Gill: Pro 21:18

The wicked shall be a ransom for the righteous,.... Not to make satisfaction for them, as Christ is a ransom for his people; but as a ransom is in the room of another, so the wicked cometh in the stead of the righteous, and into the trouble he is delivered from; as Haman for Mordecai, which instance Jarchi mentions; see Pro 11:8; or when a body of people are threatened with divine vengeance; and this falls upon the wicked, whose sins caused it, and the righteous are delivered from it; as in the case of Achan, and the seven sons of Saul, Jos 7:26. And sometimes God turns the wrath of the princes of the earth from his own people, and causes it to fall upon the wicked, and so they are a ransom for them; as Sennacherib intended the destruction of the Jews, but was called off in providence to fall upon the Egyptians, Ethiopians, and Sabeans, and therefore they are said to be a ransom for them; see Isa 43:3; and sometimes wicked men are the means of a ransom or deliverance of the righteous, as Cyrus was of the Jews: and it may be considered, as the word used signifies a "cover" ^d, whether it will not bear this sense, that the wicked are a cover for the righteous, and oftentimes protect and defend them; so the earth helped the woman, Rev 12:16;

and the transgressor for the upright; which are but different characters of the same persons, bad and good men; and the sense is the same as before.

Gill: Pro 21:19

It is better to dwell in the wilderness,.... Where persons live without shelter, and are not only exposed to storms and tempests, but to beasts of prey; where is want of the necessaries of life, and no society; where no "speech" is, as the word ^e for wilderness may signify; yet it is better to dwell in such a place, where no human voice is heard,

than with a contentious and an angry woman; that is always brawling and scolding, ever in a quarrelsome and angry disposition, and provoking to anger all about her; See Gill on Pro 21:9. In a mystical sense, it is better to be with the church in the wilderness, Rev 12:14; than with the furious, bloodthirsty, and persecuting church of Rome, in all its worldly glory and splendour.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 21:1

¹ sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.

² sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.

³ tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”

sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.

NET Notes: Pro 21:2

¹ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

² tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

³ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

NET Notes: Pro 21:3

¹ tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”

² sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.

NET Notes: Pro 21:4

¹ tn Heb “the tillage [נִר, nir] of the wicked is sin” (so NAB). The subject picks up the subjects of the first half of the verse, indicating they are equal – the tillage consists of the arrogance and pride. The word “tillage” is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (ASV, NASB, NIV, NRSV) have followed the LXX and Tg. Prov 21:4 to read “lamp” instead (נֵר, ner), but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin.

NET Notes: Pro 21:5

¹ tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp” – one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).

² tn The term “lead” is supplied in the translation.

³ tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.

⁴ tn Heb “lack; need; thing needed”; NRSV “to want.”

NET Notes: Pro 21:6

¹ tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle – “the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.

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 Hebrew הֶבֶל נִדָּף (hevel nidaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”

⁴ tn The Hebrew has “seekers of death,” meaning “[they that seek them] are seekers of death,” or that the fortune is “a fleeting vapor for those who seek death.” The sense is not readily apparent. The Greek and the Latin versions have “snares of death”; the form מוֹקְשֵׁי (moqÿshe) was read instead of מְבַקְשֵׁי (mÿvaqshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter ב (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.

NET Notes: Pro 21:7

¹ tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.

² tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”

³ tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They choose to persist in their violence and so it destroys them.

⁴ tn Heb “they refuse to do justice” (so ASV); NASB “refuse to act with justice.”

NET Notes: Pro 21:8

¹ tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”

² tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).

³ tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.

NET Notes: Pro 21:9

¹ tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”

sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely – but peaceful in avoiding strife.

² tn The “house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support.

³ tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.

NET Notes: Pro 21:10

¹ tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence – “the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.

² sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18).

³ tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy” – here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.

NET Notes: Pro 21:11

¹ sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).

² tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition לְ (lamed) on the form is probably dittography from the ending of the infinitive.

NET Notes: Pro 21:12

¹ tn In the book of Proverbs, the Hebrew term צַּדִּיק (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).

² tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.

³ tn Heb “house.” This term probably means “household” here – the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other – and more plausible – interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.

⁴ tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”

NET Notes: Pro 21:13

¹ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

² sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

³ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

NET Notes: Pro 21:14

¹ sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).

² tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.

³ tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).

⁴ tn The repetition of the term “subdues” in the second line is supplied in the translation.

⁵ tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”

NET Notes: Pro 21:15

¹ tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

² tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

³ sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).

NET Notes: Pro 21:16

¹ tn The text uses “man” as the subject and the active participle תּוֹעֶה (to’eh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.

² tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”

³ tn Heb “will remain” or “will rest.” The Hebrew word נוּחַ (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means “to remain; to reside; to dwell.” The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.

⁴ sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.

NET Notes: Pro 21:17

¹ sn The participle “loves” (אֹהֵב, ’ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.

² sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.

³ tn The phrase “will be” is supplied in the translation.

⁴ tn Heb “a man of poverty”; NRSV “will suffer want.”

⁵ sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).

NET Notes: Pro 21:18

¹ tn The term “become” is supplied in the translation.

² sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).

³ tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”

⁴ tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.

NET Notes: Pro 21:19

¹ tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.

² sn The verse makes the same point as 21:9 and 25:24; but “desert land” is substituted. It would be a place sparsely settled and quiet.

³ tn The Hebrew noun כַּעַס (ka’as) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger – she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.

Geneva Bible: Pro 21:1

The ^{( a )} king's heart [is] in the hand of the LORD, [as] the rivers of water: he turneth it wherever he will.

^{( a )} Though kings seem to have all things at commandment, they are not able to bring their own purposes to pass unless God has appointed: much less are the inferiors able.

Geneva Bible: Pro 21:4

An high look, and a proud heart, [and] the ^{( b )} plowing of the wicked, [is] sin.

^{( b )} That is, the thing by which he is guided or which he brings forth as the fruit of his work.

Geneva Bible: Pro 21:5

The thoughts of the diligent [tend] only to plenteousness; but of ^{( c )} every one [that is] hasty only to want.

^{( c )} He who goes rashly about his business and without counsel.

Geneva Bible: Pro 21:7

The ^{( d )} robbery of the wicked shall destroy them; because they refuse to do judgment.

^{( d )} He means this chiefly of judges and princes who leave that calling, to which God has called them, and impoverish their subjects to maintain their lusts.

Geneva Bible: Pro 21:11

^{( e )} When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge.

^{( e )} Read (Pro 19:25).

Geneva Bible: Pro 21:12

The righteous [man] wisely ^{( f )} considereth the house of the wicked: [but God] overthroweth the wicked for [their] wickedness.

^{( f )} Though the godly admonish them both by words and example of life, yet the wicked will not amend, till God destroys them.

Geneva Bible: Pro 21:14

A ^{( g )} gift in secret pacifieth anger: and a reward in the bosom strong wrath.

^{( g )} To do a pleasure to the angry man pacifies him.

Geneva Bible: Pro 21:18

The ^{( h )} wicked [shall be] a ransom for the righteous, and the transgressor for the upright.

^{( h )} God will cause that to fall on their own heads, which they intended against the just by delivering the just, and putting the wicked in their places.

Commentary -- Verse Range Notes

MHCC: Pro 21:1

The believer, perceiving that the Lord rules every heart as he sees fit, like the husbandman who turns the water through his grounds as he pleases, seeks to have his own heart, and the hearts of others, directed in his faith, fear, and love.

MHCC: Pro 21:2

We are partial in judging ourselves and our actions.

MHCC: Pro 21:3

Many deceive themselves with a conceit that outward devotions will excuse unrighteousness.

MHCC: Pro 21:4

Sin is the pride, the ambition, the glory, the joy, and the business of wicked men.

MHCC: Pro 21:5

The really diligent employ foresight as well as labour.

MHCC: Pro 21:6

While men seek wealth by unlawful practices, they seek death.

MHCC: Pro 21:7

Injustice will return upon the sinner, and will destroy him here and for ever.

MHCC: Pro 21:8

The way of mankind by nature is froward and strange.

MHCC: Pro 21:9

It is best to shun bitter contention by pouring out the heart before God. For by prudence and patience, with constant prayer, the cross may be removed.

MHCC: Pro 21:10

The evil desires of a wicked man's heart, lead to baseness in his conduct.

MHCC: Pro 21:11

The simple may be made wise by punishments on the wicked, and by instructions to those who are willing to be taught.

MHCC: Pro 21:12

Good men envy not the prosperity of evil-doers; they see there is a curse on them.

MHCC: Pro 21:13

Such as oppress the poor by beating down wages, such as will not relieve according to their ability those in distress, and those in authority who neglect to do justice, stop their ears at the cry of the poor. But doubtless care is to be used in the exercise of charity.

MHCC: Pro 21:14

If money can conquer the fury of the passions, shall reason, the fear of God, and the command of Christ, be too weak to bridle them?

MHCC: Pro 21:15

There is true pleasure only in the practice of religion.

MHCC: Pro 21:16

Of all wanderers in the ways of sin, those are in the most dangerous condition who turn aside into the ways of darkness. Yet there is hope even for them in the all-sufficient Saviour; but let them flee to him without delay.

MHCC: Pro 21:17

A life of worldly pleasure brings ruin on men.

MHCC: Pro 21:18

The righteous is often delivered out of trouble, and the wicked comes in his stead, and so seems as a ransom for him.

MHCC: Pro 21:19

Unbridled passions spoil the comfort of all relations.

Matthew Henry: Pro 21:1

Note, 1. Even the hearts of men are in God's hand, and not only their goings, as he had said, Pro 20:24. God can change men's minds, can, by a powerful insensible operation under their spirits, turn them from that which they seemed most intent upon, and incline them to that which they seemed most averse to, as the husbandman, by canals and gutters, turns the water through his grounds as he pleases, which does not alter the nature of the water, nor put any force upon it, any more than God's providence does upon the native freedom of man's will, but directs the course of it to serve his own purpose. 2. Even kings' hearts are so, notwithstanding their powers and prerogatives, as much as the hearts of common persons. The hearts of kings are unsearchable to us, much more unmanageable by us; as they have their arcana imperii - state secrets, so that they have great prerogatives of their crown; but the great God has them not only under his eye, but in his hand. Kings are what he makes them. Those that are most absolute are under God's government; he puts things into their hearts, Rev 17:17; Ezr 7:27.

Matthew Henry: Pro 21:2

Note, 1. We are all apt to be partial in judging of ourselves and our own actions, and to think too favourably of our own character, as if there was nothing amiss in it: Every way of a man, even his by-way, is right in his own eyes. The proud heart is very ingenious in putting a fair face upon a foul matter, and in making that appear right to itself which is far from being so, to stop the mouth of conscience. 2. We are sure that the judgment of God concerning us is according to truth. Whatever our judgment is concerning ourselves, the Lord ponders the heart. God looks at the heart, and judges of men according to that, of their actions according to their principles and intentions; and his judgment of that is as exact as ours is of that which we ponder most, and more so; he weighs it in an unerring balance, Pro 16:2.

Matthew Henry: Pro 21:3

Here, 1. It is implied that many deceive themselves with a conceit that, if they offer sacrifice, that will excuse them from doing justice, and procure them a dispensation for their unrighteousness; and this makes their way seem right, Pro 21:2. We have fasted, Isa 58:3. I have peace-offerings with me, Pro 7:14. 2. It is plainly declared that living a good life (doing justly and loving mercy) is more pleasing to God than the most pompous and expensive instances of devotion. Sacrifices were of divine institution, and were acceptable to God if they were offered in faith and with repentance, otherwise not, Isa 1:11, etc. But even then moral duties were preferred before them (1Sa 15:22), which intimates that their excellency was not innate nor the obligation to them perpetual, Mic 6:6-8. Much of religion lies in doing judgment and justice from a principle of duty to God, contempt of the world, and love to our neighbour; and this is more pleasing to God than all burnt-offerings and sacrifices, Mar 12:33.

Matthew Henry: Pro 21:4

This may be taken as showing us, 1. The marks of a wicked man. He that has a high look and a proud heart, that carries himself insolently and scornfully towards both God and man, and that is always ploughing and plotting, designing and devising some mischief or other, is indeed a wicked man. The light of the wicked is sin. Sin is the pride, the ambition, the glory and joy, and the business of wicked men. 2. The miseries of wicked man. His raised expectations, his high designs, and most elaborate contrivances and projects, are sin to him; he contracts guilt in them and so prepares trouble for himself. The very business of all wicked men, as well as their pleasure, is nothing but sin; so Bishop Patrick. They do all to serve their lusts, and have no regard to the glory of God in it, and therefore their ploughing is sin, and no marvel when their sacrificing is so, Pro 15:8.

Matthew Henry: Pro 21:5

Here is, 1. The way to be rich. If we would live plentifully and comfortably in the world, we must be diligent in our business, and not shrink from the toil and trouble of it, but prosecute it closely, improving all advantages and opportunities for it, and doing what we do with all our might; yet we must not be hasty in it, nor hurry ourselves and others with it, but keep doing fair and softly, which, we say, goes far in a day. With diligence there must be contrivance. The thoughts of the diligent are as necessary as the hand of the diligent. Forecast is as good as work. Seest thou a man thus prudent and diligent? He will have enough to live on. 2. The way to be poor. Those that are hasty, that are rash and inconsiderate in their affairs, and will not take time to think, that are greedy of gain, by right or wrong, and make haste to be rich by unjust practices or unwise projects, are in the ready road to poverty. Their thoughts and contrivances, by which they hope to raise themselves, will ruin them.

Matthew Henry: Pro 21:6

This shows the folly of those that hope to enrich themselves by dishonest practices, by oppressing and over-reaching those with whom they deal, by false-witness-bearing, or by fraudulent contracts, of those that make no scruples of lying when there is any thing to be got by it. They may perhaps heap up treasures by these means, that which they make their treasure; but, 1. They will not meet with the satisfaction they expect. It is a vanity tossed to and fro; it will be disappointment and vexation of spirit to them; they will not have the comfort of it, nor can they put any confidence in it, but will be perpetually uneasy. It will be tossed to and fro by their own consciences, and by the censures of men; let them expect to be in a constant hurry. 2. They will meet with destruction they do not expect. While they are seeking wealth by such unlawful practices they are really seeking death; they lay themselves open to the envy and ill-will of men by the treasures they get, and to the wrath and curse of God, by the lying tongue wherewith they get them, which he will make to fall upon themselves and sink them to hell.

Matthew Henry: Pro 21:7

See here, 1. The nature of injustice. Getting money by lying (Pro 21:6) is no better than downright robbery. Cheating is stealing; you might as well pick a man's pocket as impose upon him by a lie in making a bargain, which he had no fence against but by not believing you; and it will be no excuse from the guilt of robbery to say that he might choose whether he would believe you, for that is a debt we should owe to all men. 2. The cause of injustice. Men refuse to do judgment; they will not render to all their due, but withhold it, and omissions make way for commissions; they come at length to robbery itself. Those that refuse to do justice will choose to do wrong. 3. The effects of injustice; it will return upon the sinner's own head. The robbery of the wicked will terrify them (so some); their consciences will be filled with horror and amazement, will cut them, will saw them asunder (so others); it will destroy them here and for ever, therefore he had said (Pro 21:6), They seek death.

Matthew Henry: Pro 21:8

This shows that as men are so is their way. 1. Evil men have evil ways. If the man be froward, his way also is strange; and this is the way of most men, such is the general corruption of mankind. They have all gone aside (Psa 14:2, Psa 14:3); all flesh have perverted their way. But the froward man, the man of deceit, that acts by craft and trick in all he does, his way is strange, contrary to all the rules of honour and honesty. It is strange, for you know not where to find him nor when you have him; it is strange, for it is alienated from all good and estranges men from God and his favour. It is what he behold afar off, and so do all honest men. 2. Men that are pure are proved to be such by their work, for it is right, it is just and regular; and they are accepted of God and approved of men. The way of mankind in their apostasy is froward and strange; but as for the pure, those that by the grace of God are recovered out of that state, of which there is here and there one, their work is right, as Noah's was in the old world, Gen 7:1.

Matthew Henry: Pro 21:9

See here, 1. What a great affliction it is to a man to have a brawling scolding woman for his wife, who upon every occasion, and often upon no occasion, breaks out into a passion, and chides either him or those about her, is fretful to herself and furious to her children and servants, and, in both, vexatious to her husband. If a man has a wide house, spacious and pompous, this will embitter the comfort of it to him - a house of society (so the word is), in which a man may be sociable, and entertain his friends; this will make both him and his house unsociable, and unfit for enjoyments of true friendship. It makes a man ashamed of his choice and his management, and disturbs his company. 2. What many a man is forced to do under such an affliction. He cannot keep up his authority. He finds it to no purpose to contradict the most unreasonable passion, for it is unruly and rages so much the more; and his wisdom and grace will not suffer him to render railing for railing, nor his conjugal affection to use any severity, and therefore he finds it his best way to retire into a corner of the house-top, and sit alone there, out of the hearing of her clamour; and if he employ himself well there, as he may do, it is the wisest course he can take. Better do so than quit the house, and go into bad company, for diversion, as many, who, like Adam, make their wife's sin the excuse of their own.

Matthew Henry: Pro 21:10

See here the character of a very wicked man. 1. The strong inclination he has to do mischief. His very soul desires evil, desires that evil may be done and that he may have the pleasure, not only of seeing it, but of having a hand in it. The root of wickedness lies in the soul; the desire that men have to do evil, that is the lust which conceives and brings forth sin. 2. The strong aversion he has to do good: His neighbour, his friend, his nearest relation, finds no favour in his eyes, cannot gain from him the least kindness, though he be in the greatest need of it. And, when he is in the pursuit of the evil his heart is so much upon, he will spare no man that stands in his way; his next neighbour shall be used no better than a stranger, than an enemy.

Matthew Henry: Pro 21:11

This we had before (Pro 19:25), and it shows that there are two ways by which the simple may be made wise: - 1. By the punishments that are inflicted on those that are incorrigibly wicked. Let the law be executed upon a scorner, and even he that is simple will be awakened and alarmed by it, and will discern, more than he did, the evil of sin, and will take warning by it and take heed. 2. By the instructions that are given to those that are wise and willing to be taught: When the wise is instructed by the preaching of the word he (not only the wise himself, but the simple that stands by) receives knowledge. It is no injustice at all to take a good lesson to ourselves which was designed for another.

Matthew Henry: Pro 21:12

1. As we read this verse, it shows why good men, when they come to understand things aright, will not envy the prosperity of evil-doers. When they see the house of the wicked, how full it is perhaps of all the good things of this life, they are tempted to envy; but when they wisely consider it, when they look upon it with an eye of faith, when they see God overthrowing the wicked for their wickedness, that there is a curse upon their habitation which will certainly be the ruin of it ere long, they see more reason to despise them, or pity them, than to fear or envy them. 2. Some give another sense of it: The righteous man (the judge or magistrate, that is entrusted with the execution of justice, and the preservation of public peace) examines the house of the wicked, searches it for arms or for stolen goods, makes a diligent enquiry concerning his family and the characters of those about him, that he may by his power overthrow the wicked for their wickedness and prevent their doing any further mischief, that he may fire the nests where the birds of prey are harboured or the unclean birds.

Matthew Henry: Pro 21:13

Here we have the description and doom of an uncharitable man. 1. His description: He stops his ears at the cry of the poor, at the cry of their wants and miseries (he resolves to take no cognizance of them), at the cry of their requests and supplications - he resolves he will not so much as give them the hearing, turns them away from his door, and forbids them to come near him, or, if he cannot avoid hearing them, he will not need them, nor be moved by their complaints, no be prevailed with by their importunities; he shuts up the bowels of his compassion, and that is equivalent to the stopping of his ears, Act 7:57. 2. His doom. He shall himself be reduced to straits, which will make him cry, and then he shall not be heard. Men will not hear him, but reward him as he has rewarded others. God will not hear him; for he that showed no mercy shall have judgment without mercy (Jam 2:13), and he that on earth denied a crumb of bread in hell was denied a drop of water. God will be deaf to the prayers of those who are deaf to the cries of the poor, which, if they be not heard by us, will be heard against us, Exo 22:23.

Matthew Henry: Pro 21:14

Here is, 1. The power that is commonly found to be in gifts. Nothing is more violent than anger. O the force of strong wrath! And yet a handsome present, prudently managed, will turn away some men's wrath when it seemed implacable, and disarm the keenest and most passionate resentments. Covetousness is commonly a master-sin and has the command of other lusts. Pecuniae obediunt omnia - Money commands all things. Thus Jacob pacified Esau and Abigail David. 2. The policy that is commonly used in giving and receiving bribes. It must be a gift in secret and a reward in the bosom, for he that takes it would not be thought to covet it, nor known to receive it, nor would he willingly be beholden to him whom he has been offended with; but, if it be done privately, all is well. No man should be too open in giving any gift, nor boast of the presents he sends; but, if it be a bribe to pervert justice, that is so scandalous that those who are fond of it are ashamed of it.

Matthew Henry: Pro 21:15

Note, 1. It is a pleasure and satisfaction to good men both to see justice administered by the government they live under, right taking place and iniquity suppressed, and also to practise it themselves, according as their sphere is. They no only do justice, but do it with pleasure, not only for fear of shame, but for love of virtue. 2. It is a terror to wicked men to see the laws put in execution against vice and profaneness. It is destruction to them; as it is also a vexation to them to be forced, either for the support of their credit or for fear of punishment, to do judgment themselves. Or, if we take it as we read it, the meaning is, There is true pleasure in the practice of religion, but certain destruction at the end of all vicious courses.

Matthew Henry: Pro 21:16

Here is, 1. The sinner upon his ramble: He wanders out of the way of understanding, and when once he has left that good way he wanders endlessly. The way of religion is the way of understanding; those that are not truly pious are not truly intelligent; those that wander out of this way break the hedge which God has set, and follow the conduct of the world and the flesh; and they go astray like lost sheep. 2. The sinner at his rest, or rather his ruin: He shall remain ( quiescet - he shall rest, but not in pace - in peace ) in the congregation of the giants, the sinners of the old world, that were swept away by the deluge; to that destruction the damnation of sinners is compared, as sometimes to the destruction of Sodom, when they are said to have their portion in fire and brimstone. Or in the congregation of the damned, that are under the power of the second death. There is a vast congregation of damned sinners, bound in bundles for the fire, and in that those shall remain, remain for ever, who are shut out from the congregation of the righteous. He that forsakes the way to heaven, if he return not to it, will certainly sink into the depths of hell.

Matthew Henry: Pro 21:17

Here is an argument against a voluptuous luxurious life, taken from the ruin it brings upon men's temporal interests. Here is 1. The description of an epicure: He loves pleasure. God allows us to use the delights of sense soberly and temperately, wine to make glad the heart and put vigour into the spirits, and oil to make the face to shine and beautify the countenance; but he that loves these, that sets his heart upon them, covets them earnestly, is solicitous to have all the delights of sense wound up to the height of pleasurableness, is impatient of every thing that crosses him in his pleasures, relishes these as the best pleasures, and has his mouth by them put out of taste for spiritual delights, he is an epicure, 2Ti 3:4. 2. The punishment of an epicure in this world: He shall be a poor man; for the lusts of sensuality are not maintained but at great expense, and there are instances of those who want necessaries, and live upon alms, who once could not live without dainties and varieties. Many a beau becomes a beggar.

Matthew Henry: Pro 21:18

This intimates, 1. What should be done by the justice of men: The wicked, that are the troublers of a land, ought to be punished, for the preventing and turning away of those national judgments which otherwise will be inflicted and in which even the righteous are many times involved. Thus when Achan was stoned he was a ransom for the camp of righteous Israel; and the seven sons of Saul, when they were hanged, were a ransom for the kingdom of righteous David. 2. What is often done by the providence of God: The righteous is delivered out of trouble, and the wicked comes in his stead, and so seems as if he were a ransom for him, Pro 11:8. God will rather leave many wicked people to be cut off than abandon his own people. I will give men for thee, Isa 43:3, Isa 43:4.

Matthew Henry: Pro 21:19

Note, 1. Unbridled passions embitter and spoil the comfort of all relations. A peevish angry wife makes her husband's life uneasy, to whom she should be a comfort and a meet help. Those cannot dwell in peace and happiness that cannot dwell in peace and love. Even those that are one flesh, if they be not withal one spirit, have no joy of their union. 2. It is better to have no company than bad company. The wife of thy covenant is thy companion, and yet, if she be peevish and provoking, it is better to dwell in a solitary wilderness, exposed to wind and weather, than in company with her. A man may better enjoy God and himself in a wilderness than among quarrelsome relations and neighbours. See Pro 21:9.

Keil-Delitzsch: Pro 21:1

The group, like the preceding one, now closes with a proverb of the king.

A king's heart in Jahve's hand is like brooks of water;

He turneth it whithersoever He will.

Brook and canal (the Quinta : ὑδραγωγοί ) are both called פּלג , or פּלג , Job 20:17, Arab. falaj (from פּלג , to divide, according to which Aquila, Symmachus, and Theodotion, διαρέσεις ; Venet . διανομαί ; Jerome, divisiones ); Jâkût has the explanation of the word: "falaj is the name given to flowing water, particularly the brook from a spring, and every canal which is led from a spring out over flat ground."Such brooks of water are the heart of a king, i.e. , it is compared to such, in Jahve's hand. The second line contains the point of comparison: He inclines it, gives to it the direction ( הטּה , causat. of נטה , Num 21:15) toward whatever He will ( חפץ denotes willing, as a bending and inclining, viz., of the will; vid ., at Pro 18:2). Rightly Hitzig finds it not accidental that just the expression "brooks of water"is chosen as the figure for tractableness and subjection to government. In Isa 32:2, the princes of Judah are compared to "rivers of water in a dry place"with reference to the exhaustion of the land during the oppression of the Assyrian invasion; the proverb has specially in view evidences of kindness proceeding from the heart, as at Pro 16:15 the favour of the king is compared to clouds of latter rain emptying themselves in beneficent showers, and at Pro 19:12 to the dew refreshing the plants. But the speciality of the comparison here is, that the heart of the king, however highly exalted above his subjects, and so removed from their knowledge he may be, has yet One above it by whom it is moved by hidden influences, e.g. , the prayer of the oppressed; for man is indeed free, yet he acts under the influence of divinely-directed circumstances and divine operations; and though he reject the guidance of God, yet from his conduct nothing results which the Omniscient, who is surprised by nothing, does not make subservient to His will in the world-plan of redemption. Rightly the Midrash: God gives to the world good or bad kings, according as He seeks to bless it or to visit it with punishment; all decisions that go forth from the king's mouth come לכתחלה , i.e. , in their first commencement and their last reason they come from the Holy One.

Keil-Delitzsch: Pro 21:2

The next group extends from Pro 21:2 to Pro 21:8, where it closes as it began.

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

But a weigher of hearts is Jahve.

A proverb similar to Pro 16:2 (where דּרכי , for דּרך , זך for ישׁר , רוּחות for לבּות ). God is also, Pro 17:3, called a trier, בּחן , of hearts, as He is here called a weigher, תּכן . The proverb indirectly admonishes us of the duty of constant self-examination, according to the objective norm of the revealed will of God, and warns us against the self-complacency of the fool, of whom Pro 12:15 says (as Trimberg in " Renner "): "all fools live in the pleasant feeling that their life is the best,"and against the self-deception which walks in the way of death and dreams of walking in the way of life, Pro 14:12 (Pro 16:25).

Keil-Delitzsch: Pro 21:3

3 To practice justice and right

Hath with Jahve the pre-eminence above sacrifice.

We have already (vol. i. p. 42) shown how greatly this depreciation of the works of the ceremonial cultus , as compared with the duties of moral obedience, is in the spirit of the Chokma ; cf. also at Pro 15:8. Prophecy also gives its testimony, e.g. , Hos 6:7, according to which also here (cf. Pro 20:8 with Isa 9:8) the practising of צדקה וּמשׁפּט (sequence of words as at Gen 18:19; Psa 33:5, elsewhere צדק ומשׁפט , and yet more commonly משׁפט וצדקה ) does not denote legal rigour, but the practising of the justum et aequum , or much rather the aequum et bonum , thus in its foundation conduct proceeding from the principle of love. The inf . עשׂה (like קנה , Pro 16:16) occurs three times (here and at Gen 50:20; Psa 101:3); once עשׂו is written (Gen 31:18), as also in the infin . absol . the form עשׂה mro and עשׂו interchange ( vid ., Norzi at Jer 22:4); once עשׂהוּ for עשׂותו (Exo 18:18) occurs in the status conjunctus .

Keil-Delitzsch: Pro 21:4

4 Loftiness of eyes and swelling of heart -

The husbandry of the godless is sin.

If נר , in the sense of light, gives a satisfactory meaning, then one might appeal to 1Ki 11:36 (cf. 2Sa 21:17), where ניר appears to signify lamp, in which meaning it is once (2Sa 22:29) written ניר (like חיק ); or since ניר = נר (ground-form, nawir , lightening) is as yet certainly established neither in the Heb. nor Syr., one might punctuate נר instead of נר , according to which the Greeks, Aram., and Luther, with Jerome, translate. But of the lamp of the godless we read at Pro 13:9 and elsewhere, that it goeth out. We must here understand by נר the brilliant prosperity (Bertheau and others) of the wicked, or their "proud spirit flaming and flaring like a bright light"(Zöckler), which is contrary to the use of the metaphor as found elsewhere, which does not extend to a prosperous condition. We must then try another meaning for נר ; but not that of yoke, for this is not Heb., but Aram.-Arab., and the interpretation thence derived by Lagarde: "Haughtiness and pride; but the godless for all that bear their yoke, viz., sin,"seeks in vain to hide behind the "for all that"the breaking asunder of the two lines of the verse. In Heb. נר means that which lightens (burning) = lamp, נוּר , the shining (that which burns) = fire, and ניר , Pro 13:23, from ניר , to plough up (Targ. 1Sa 8:12, למנר = לחרשׁ ) the fresh land, i.e. , the breaking up of the fallow land; according to which the Venet . as Kimchi: νέωμα ἀσεβῶν ἁμαρτία , which as Ewald and Elster explain: "where a disposition of wicked haughtiness, of unbridled pride, prevails, there will also sin be the first-fruit on the field of action; נר , novale , the field turned up for the first time, denotes here the first-fruits of sin."But why just the first-fruits, and not the fruit in general? We are better to abide by the field itself, which is here styled נר , not שׂדה (or as once in Jer 39:10, יגב ); because with this word, more even than with שׂדה , is connected the idea of agricultural work, of arable land gained by the digging up or the breaking up of one or more years' fallow ground (cf. Pea ii. 1, ניר , Arab. siḳâḳ , opp. בור , Arab. bûr , Menachoth 85a, שׂדות מניּרות , a fresh broken-up field, Erachin 29b, נר , , opp. הביר , to let lie fallow), so that נר רשׁעים may mean the cultivation of the fields, and generally the husbandry, i.e. , the whole conduct and life of the godless. נר is here ethically metaph., but not like Hos 10:12; Jer 4:3, where it means a new moral commencement of life; but like חרשׁ , arare , Job 4:8; Hos 10:13; cf. Pro 3:29. רחב is not adj. like Pro 28:25, Psa 101:5, but infin. like חסר , Pro 10:21; and accordingly also רוּם is not adj. like חוּם , or past like סוּג , but infin. like Isa 10:12. And חטּאת is the pred. of the complex subject, which consists of רוּם עינים , a haughty looking down with the eyes, רחב־לב , breadth of heart, i.e. , excess of self-consciousness, and נר רשׁעים taken as an asyndeton summativum : pride of look, and making oneself large of heart, in short, the whole husbandry of the godless, or the whole of the field cultivated by them, with all that grows thereon, is sin.

Keil-Delitzsch: Pro 21:5

5 The striving of the diligent is only to advantage.

And hastening all [excessive haste] only to loss;

or in other words, and agreeably to the Heb. construction:

The thoughts of the industrious are (reach) only to gain,

And every one who hastens - it (this his hastening) is only to loss.

Vid ., at Pro 17:21. At Pro 10:4, Luther translates "the hand of the diligent,"here "the plans of an expert [steplang7 endelichen ]," i.e. , of one actively striving (Pro 22:29, steplang7 endelich = מהיר ) to the end. The אץ , hastening overmuch, is contrasted with the diligent: Luther well: but he who is altogether too precipitant. Everywhere else in the Proverbs אץ has a closer definition with it, wherefore Hitzig reads אצר , which must mean: he who collects together; but אץ along with חרוץ is perfectly distinct. The thought is the same as our "steplang7 eile mit Weile "[= festina lente ], and Goethe's

steplang7 Wie das Gestirn ohne Hast,

Aber ohne Rast

Drehe sich jeder

Um die eigne Last .

"Like the stars, without haste but without rest, let every one carry about his own burden,"viz., of his calling that lies upon him. The fundamental meaning of אוץ is to throng, to urge (Exo 5:13), here of impatient and inconsiderate rashness. While on the side of the diligent there is nothing but gain, such haste brings only loss; over-exertion does injury, and the work will want care, circumspection, and thoroughness. In the Book of Proverbs, the contrasts "gain"and "loss"frequently occur, Pro 11:24; Pro 14:23; Pro 22:16 : profit (the increase of capital by interest), opp. loss (of capital, or of part thereof), as commercial terms.

Keil-Delitzsch: Pro 21:6

6 The gaining of treasures by a lying tongue

Is a fleeting breath of such as seek death.

One may, at any rate, after the free manner of gnomic resemblances and comparisons, regard "fleeting breath"and "such as seek death"as two separated predicates: such gain is fleeting breath, so those who gain are seeking death (Caspari's Beiträge zu Jes . p. 53). But it is also syntactically admissible to interpret the words rendered "seekers of death"as gen.; for such interruptions of the st. constr ., as here by נדּף [fleeting], frequently occur, e.g. , Isa 28:1; Isa 32:13; 1Ch 9:13; and that an idea, in spite of such interruption, may be thought of as gen., is seen from the Arab.

(Note: Vid ., Friedr. Philippi's Status constructus , p. 17, Anm. 3; and cf. therewith such constructions as (Arab.) mân'u faḍlah âlmanhtâji , i.e. , a refuser of the needy, his beneficence = one who denies to the needy his beneficence.)

But the text is unsettled. Symmachus, Syr., Targ., the Venet ., and Luther render the phrase מבקשׁי [seekers]; but the lxx and Jerome read מוקשׁי [snares] (cf. 1Ti 6:9); this word Rashi also had before him ( vid ., Norzi), and Kennicott found it in several Codd. Bertheau prefers it, for he translates: ...is fleeting breath, snares of death; Ewald and Hitzig go further, for, after the lxx, they change the whole proverb into: מות ( בּמוקשׁי ) הבל רדף אל־מוקשׁי , with פּעל in the first line. But διώκει of the lxx is an incorrect rendering of נדף , which the smuggling in of the ἐπὶ ( παγίδας θανάτου ) drew after it, without our concluding therefrom that אל־מוקשׁי , or למוקשׁי (Lagarde), lay before the translators; on the contrary, the word which (Cappellus) lay before them, מוקשׁי , certainly deserves to be preferred to מבקשׁי : the possession is first, in view of him who has gotten it, compared to a fleeting ( נדּף , as Isa 42:2) breath (cf. e.g. , smoke, Psa 68:3), and then, in view of the inheritance itself and its consequences, is compared to the snares of death (Pro 13:14; Pro 14:27); for in פּעל (here equivalent to עשׂות , acquisitio , Gen 31:1; Deu 8:17) lie together the ideas of him who procures and of the thing that is procured or effected ( vid ., at Pro 20:11).

Keil-Delitzsch: Pro 21:7

7 The violence of the godless teareth them away,

For they have refused to do what is right.

The destruction which they prepare for others teareth or draggeth them away to destruction, by which wicked conduct brings punishment on itself; their own conduct is its own executioner (cf. Pro 1:19); for refusing to practise what is right, they have pronounced judgment against themselves, and fallen under condemnation. Rightly Jerome, detrahent , with Aquila, κατασπάσει = j'gurrem (as Hab 1:15), from גּרר ; on the contrary, the lxx incorrectly, ἐπιξενωθήσεται , from גוּר , to dwell, to live as a guest; and the Venet ., as Luther, in opposition to the usus loq .: δεδίξεται (fut. of δεδίσσεσθαι , to terrify), from גוּר , to dread, fear, which also remains intrans., with the accus. following, Deu 32:27. The Syr. and the Targ. freely: robbery (Targ. רבּוּנא , perhaps in the sense of usury) will seize them, viz., in the way of punishment. In Arab. jarr (jariyratn ) means directly to commit a crime; not, as Schultens explains, admittere crimen paenam trahens , but attrahere ( arripere ), like (Arab.) jany (jinâytn ), contrahere crimen ; for there the crime is thought of as violent usurpation, here as wicked accumulation.

Keil-Delitzsch: Pro 21:8

8 Winding is the way of a man laden with guilt;

But the pure - his conduct is right.

Rightly the accentuation places together "the way of a man"as subject, and "winding"as predicate: if the poet had wished to say (Schultens, Bertheau) "one crooked in his way"( quoad viam ), he would have contented himself with the phrase נחפּך דּרՀš . But, on the other hand, the accentuation is scarcely correct (the second Munach is a transformed Mugrash ), for it interprets וזר as a second pred.; but וזר is adj. to אישׁ . As הפכפּך (synon. פּתלתּל , עקלקל ) is a hapax leg ., so also vazar , which is equivalent to (Arab.) mawzwr , crimine onustus , from wazria , crimen committere , properly to charge oneself with a crime. The ancient interpreters have, indeed, no apprehension of this meaning before them; the lxx obtain from the proverb a thought reminding us of Psa 18:27, in which vazar does not at all appear; the Syr. and Targ. translate as if the vav of vazar introduces the conclusion: he is a barbarian ( nuchrojo ); Luther: he is crooked; Jerome also sets aside the syntax: perversa via viri aliena est ; but, syntactically admissible, the Venet . and Kimchi, as the Jewish interpreters generally, διαστροφωτάτη ὁδὸς ἀνδρὸς καὶ ἀλλόκοτος . Fleischer here even renounces the help of the Arab., for he translates: Tortuosa est via viri criminibus onusti, qui autem sancte vivit, is recte facit ; but he adds thereto the remark that "vazar thus explained, with Cappellus, Schultens, and Gesenius, would, it is true, corresponding to the Arab. wazar , have first the abstract meaning of a verbal noun from wazira ;

(Note: The n. act formed from wazara is wazr , wizr , wizat . These three forms would correspond to the Heb. vězěr , vēzěr , and zěrěth (z'rāh , cf. rěděth , r'dah , Gen 46:3).)

the old explanation is therefore perhaps better: tortuosa est via viri et deflectens ( scil. a recta linea , thus devia est ), when the ' viri ' is to be taken in the general sense of 'many, this and that one;' the closer definition is reflected from the זך of the second clause."But (1) זר as an adj. signifies peregrinus ; one ought thus rather to expect סר , degenerated, corrupt, although that also does not rightly accord; (2) the verbal noun also, e.g. , 'all , passes over into a subst. and adj. signification (the latter without distinction of number and gender); (3) וזר , after its adj. signification, is related to (Arab.) wazyr , as חכם is to ḥakym , רזב to rahyb ; it is of the same form as ענו , with which it has in common its derivation from a root of similar meaning, and its ethical signification. In 8b, וזך is rightly accented as subj. of the complex pred. זך is the pure in heart and of a good conscience. The laden with guilt (guilty) strikes out all kinds of crooked ways; but the pure needs not stealthy ways, he does not stand under the pressure of the bondage of sin, the ban of the guilt of sin; his conduct is straightforward, directed by the will of God, and not by cunning policy. Schultens: Integer vitae scelerisque purus non habet cur vacillet, cur titubet, cur sese contorqueat . The choice of the designation וזך [and the pure] may be occasioned by וזר (Hitzig); the expression 8b reminds us of Pro 20:11.

Keil-Delitzsch: Pro 21:9

The group now following extends to Pro 21:18, where a new one begins with a variation of its initial verse.

9 Better to sit on the pinnacle of a house-roof,

Than a contentious wife and a house in common.

We have neither to supplement the second line: than with a contentious wife... (Symmachus, Theodotion, Jerome, Luther), nor: than that one have a contentious...; but the meaning is, that sitting on the roof-top better befits one, does better than a quarrelsome wife and a common house (rightly the Targ. and Venet .), i.e. , in a common house; for the connecting together of the wife and the house by vav is a Semitic hendiadys , a juxtaposition of two ideas which our language would place in a relation of subordination (Fleischer). This hendiadys would, indeed, be scarcely possible if the idea of the married wife were attached to אושׁת ; for that such an one has with her husband a "house of companionship, i.e. , a common house,"is self-evident. But may it not with equal right be understood of the imperious positive mother-in-law of a widower, a splenetic shrewish aunt, a sickly female neighbour disputing with all the world, and the like? A man must live together with his wife in so far as he does not divorce her; he must then escape from her; but a man may also be constrained by circumstances to live in a house with a quarrelsome mother-in-law, and such an one may, even during the life of his wife, and in spite of her affection, make his life so bitter that he would rather, in order that he might have rest, sit on the pinnacle or ridge of a house-roof. פּנּהּ is the battlement (Zep 1:16) of the roof, the edge of the roof, or its summit; he who sits there does so not without danger, and is exposed to the storm, but that in contrast with the alternative is even to be preferred; he sits alone. Regarding the Chethı̂b מדינים , Kerı̂ מדינים , vid ., at Pro 6:14; and cf. the figures of the "continual dropping"for the continual scolding of such a wife, embittering the life of her husband, Pro 19:13.

Keil-Delitzsch: Pro 21:10

10 The soul of the godless hath its desire after evil;

His neighbour findeth no mercy in his eyes.

The interchange of perf. and fut. cannot be without intention. Löwenstein renders the former as perf. hypotheticum : if the soul of the wicked desires anything evil...; but the רשׁע wishes evil not merely now and then, but that is in general his nature and tendency. The perf. expresses that which is actually the case: the soul of the wicked has its desire directed (write אוּתה with Munach , after Codd. and old Ed., not with Makkeph ) toward evil, and the fut. expresses that which proceeds from this: he who stands near him is not spared. יחן is, as at Isa 26:10, Hoph . of חנן , to incline, viz., oneself, compassionately toward any one, or to bend to him. But in what sense is בּעיניו added? It does not mean, as frequently, e.g. , Pro 21:2, according to his judgment, nor, as at Pro 20:8; Pro 6:13 : with his eyes, but is to be understood after the phrase מצא חן בּעיני : his neighbour finds no mercy in his eyes, so that in these words the sympathy ruling within him expresses itself: "his eyes will not spare his friends," vid ., Isa 13:18.

Keil-Delitzsch: Pro 21:11

11 When the scorner is punished, the simple is made wise;

And when insight is imparted to a wise man, he receives knowledge.

The thought is the same as at Pro 19:25. The mocker at religion and virtue is incorrigible, punishment avails him nothing, but yet it is not lost; for as a warning example it teaches the simple, who might otherwise be easily drawn into the same frivolity. On the other hand, the wise man needs no punishment, but only strengthening and furtherance: if "instruction"is imparted to him, he embraces it, makes it his own דּעת ; for, being accessible to better insight, he gains more and more knowledge. De Dieu, Bertheau, and Zöckler make "the simple"the subject also in 11b: and if a wise man prospers, he (the simple) gains knowledge. But השׂכּיל ל , used thus impersonally, is unheard of; wherefore Hitzig erases the ל before חכם erofeb ל eh : if a wise man has prosperity. But השׂכיל does not properly mean to have prosperity, but only mediately: to act with insight, and on that account with success. The thought that the simple, on the one side, by the merited punishment of the mocker; on the other, by the intelligent prosperous conduct of the wise, comes to reflection, to reason, may indeed be entertained, but the traditional form of the proverb does not need any correction. השׂכּיל may be used not only transitively: to gain insight, Gen 3:6; Psa 2:10, and elsewhere, but also causatively: to make intelligent, with the accus. following, Pro 16:23; Psa 32:8, or: to offer, present insight, as here with the dat.-obj. following (cf. Pro 17:26). Instead of בּענשׁ־ , the Kametz of which is false, Codd. and good Edd. have, rightly, בּענשׁ־ . Hitzig, making "the wise"the subject to בהשׂכיל (and accordingly "the scorner"would be the subject in 11a), as a correct consequence reads בּענשׁ = בּהענשׁ . For us, with that first correction, this second one also fails. "Both infinitivi constr .,"Fleischer remarks, "are to be taken passively; for the Semitic infin., even of transitive form, as it has no designation of gender, time, and person, is an indeterminate modus , even in regard to the generis verbi (Act. and Pass.)."

(Note: The Arab. National Grammarians, it is true, view the matter otherwise. When ḳatlu zydn , the putting to death of Zeid, is used in the sense of Zeid's becoming dead, according to their view the fâ'l (the gen. subjecti ) is omitted; the full expression would be ḳatlu 'amrn zaydnâ . Since now 'amrn is omitted, zaydn has in the gen. form taken the place of the fâ'l , but this gen. is the representative of the acc. objecti . Without thus going round about, we say: it is the gen. objecti .)

To this proverb with u -behaskil there is connected the one that follows, beginning with maskil .

Keil-Delitzsch: Pro 21:12

12 A righteous One marketh the house of the godless;

He hurleth the godless to destruction.

If we understand by the word צדּיק a righteous man, then 12a would introduce the warning which he gives, and the unexpressed subject of 12b must be God (Umbreit). But after such an introitus , יהוה ought not to be wanting. If in 12a "the righteous man"is the subject, then it presents itself as such also for the second parallel part. But the thought that the righteous, when he takes notice of the house of the godless, shows attention which of itself hurls the godless into destruction (Löwenstein), would require the sing. רשׁע in the conclusion; also, instead of מסלּף the fut. יסלּף would have been found; and besides, the judicial סלּף ( vid ., regarding this word at Pro 11:3; Pro 19:3) would not be a suitable word for this confirmation in evil. Thus by צדיק the proverb means God, and מסלף has, as at Pro 22:12, Job 12:19, this word as its subject. "A righteous One"refers to the All-righteous, who is called, Job 34:17, "the All-just One,"and by Rashi, under the passage before us, צדּיקו שׁל־עולם . Only do not translate with Bertheau and Zöckler: the Righteous One (All-righteous), for (1) this would require הצּדּיק , and (2) הצדיק is never by itself used as an attributive designation of God. Rightly, Fleischer and Ewald: a Righteous One, viz., God. It is the indetermination which seeks to present the idea of the great and dreadful: a Righteous One, and such a Righteous One!

(Note: The Arabs call this indetermination âlnkrt lalt'ẓym wallthwyl . Vid ., under Psa 2:12.)

השׂכיל with על , Pro 16:20, or אל , Psa 41:2; Neh 8:13, here with ל , signifies to give attention to anything, to look attentively on it. The two participles stand in the same line: animum advertit ... evertit . Hitzig changes לבּית רשׁע into לבּיתו , and makes רשׁע the subject of 12b; but the proverb as it lies before us is far more intelligible.

Keil-Delitzsch: Pro 21:13

13 He that stoppeth his ear at the cry of the poor

he also calls and is not heard.

Only the merciful find mercy, Mat 5:7; the unmerciful rich man, who has no ear for the cry of the דל , i.e. , of him who is without support and means of subsistence, thus of one who is needing support, will also remain unheard when he himself, in the time of need, calls upon God for help. Cf. the parable of the unmerciful servant of the merciful king, Mat 18:23. מן in מזּעקת , as Isa 23:15; Gen 4:13; Gen 27:1; no preposition of our [German] language [nor English] expresses, as Fleischer here remarks, such a fulness of meaning as this מן does, to which, after a verb of shutting up such as אטם (cf. Pro 17:28), the Arab. 'n would correspond, e.g. , â'my 'n âltryḳ : blind, so that he does not see the way.

Keil-Delitzsch: Pro 21:14

14 A gift in secret turneth away anger;

And a bribe into the bosom violent wrath.

Hitzig reads with Symmachus, the Targ., and Jerome, יכבּה , and translates: "extinguishes anger;"but it does not follow that they did read יכבה ; for the Talm. Heb. כּפה signifies to cover by turning over, e.g. , of a vessel, Sanhedrin 77a, which, when it is done to a candle or a fire, may mean its extinction. But כפה of the post-bibl. Heb. also means to bend, and thence to force out (Aram. כּפא , כּפי ), according to which Kimchi hesitates whether to explain: overturns = smothers, or: bends = forces down anger. The Venet . follows the latter signification: κάμψει (for Villoison's καλύψει rests on a false reading of the MS). But there is yet possible another derivation from the primary signification, curvare, flectere, vertere , according to which the lxx translates ἀνατρέπει , for which ἀποτρέπει would be yet better: כפה , to bend away, to turn off, ἀρκεῖν , arcere , altogether like the Arab. (compared by Schultens) kfâ , and kfy , ἀρκεῖν , to prevent, whence, e.g. , ikfı̂ni hada : hold that away from me, or: spare me that (Fleischer); with the words hafı̂ka sharran (Lat. defendaris semper a malo ) princes were anciently saluted; kfy signifies "to suffice,"because enough is there, where there is a keeping off of want. Accordingly we translate: Donum clam acceptum avertit iram , which also the Syr. meant by mephadka ( מפרק ). This verb is naturally to be supplied to 14b, which the lxx has recognised (it translates: but he who spares gifts, excites violent anger). Regarding שׂחד , vid ., at Pro 17:8; and regarding בּחק , at Pro 17:23. Also here חק ( חיק = חיק ), like Arab. jayb , 'ubb , חב , denotes the bosom of the garment; on the contrary (Arab.) hijr , hiḍn , חצן , is more used of that of the body, or that formed by the drawing together of the body ( e.g. , of the arm in carrying a child). A present is meant which one brings with him concealed in his bosom; perhaps 13b called to mind the judge that took gifts, Exo 23:8 (Hitzig).

Keil-Delitzsch: Pro 21:15

15 It is a joy to the just to do justice,

And a terror for them that work iniquity.

To act according to the law of rectitude is to these as unto death; injustice has become to them a second nature, so that their heart strives against rectitude of conduct; it also enters to little into their plan of life, and their economy, that they are afraid of ruining themselves thereby. So we believe, with Hitzig, Elster, Zöckler, and Luther, this must be explained in accordance with our interpretation of Pro 10:29. Fleischer and others supplement the second parallel member from the first: וּפעל און מחתּה לפעלי אין ; others render 15b as an independent sentence: ruin falls on those who act wickedly. But that ellipsis is hard and scarcely possible; but in general מחתה , as contrasted correlate to שׂמחה , can scarcely have the pure objective sense of ruin or destruction. It must mean a revolution in the heart. Right-doing is to the righteous a pleasure (cf. Pro 10:23); and for those who have און , and are devoid of moral worth, and thus simply immoral as to the aim and sphere of their conduct, right-doing is something which alarms them: when they act in conformity with what is right, they do so after an external impulse only against their will, as if it were death to them.

Keil-Delitzsch: Pro 21:16

16 A man who wanders from the way of understanding,

Shall dwell in the assembly of the dead.

Regarding השׂכּל , vid ., Pro 1:3; and regarding רפאים , Pro 2:18. The verb נוּח means to repose, to take rest, Job 3:13, and to dwell anywhere, Pro 14:33; but originally like (Arab.) nâkh and hadd , to lay oneself down anywhere, and there to come to rest; and that is the idea which is here connected with ינוּח , for the figurative description of יאבד or ימוּת is formed after the designation of the subject, 16a: he who, forsaking the way of understanding, walks in the way of error, at length comes to the assembly of the dead; for every motion has an end, and every journey a goal, whether it be one that is self-appointed or which is appointed for him. Here also it is intimated that the way of the soul which loves wisdom and follows her goes in another direction than earthwards down into hades; hades and death, its background appear here as punishments, and it is true that as such one may escape them.

Keil-Delitzsch: Pro 21:17

17 He who loveth pleasure becometh a man of want;

He who loveth wine and oil doth not become rich.

In Arab. samh denotes the joyful action of the "cheerful giver,"2Co 9:7; in Heb. the joyful affection; here, like farah , pleasure, delight, festival of joy. Jerome: qui diligit epulas . For feasting is specially thought of, where wine was drunk, and oil and other fragrant essences were poured (cf. Pro 27:9; Amo 6:6) on the head and the clothes. He who loves such festivals, and is commonly found there, becomes a man of want, or suffers want (cf. Jdg 12:2, אישׁ ריב , a man of strife); such an one does not become rich ( העשׁיר , like Pro 10:4, = עשׂה עשׁר , Jer 17:11); he does not advance, and thus goes backwards.

Keil-Delitzsch: Pro 21:18

18 The godless becometh a ransom for the righteous;

And the faithless cometh into the place of the upright.

The thought is the same as at Pro 11:8. An example of this is, that the same world-commotion which brought the nations round Babylon for its destruction, put an end to Israel's exile: Cyrus, the instrument in God's hands for inflicting punishment on many heathen nations, was Israel's liberator, Isa 43:3. Another example is in the exchange of places by Haman and Mordecai, to which Rashi refers. כּפר is equivalent to λύτρον , ransom; but it properly signifies price of atonement, and generally, means of reconciliation, which covers or atones for the guilt of any one; the poll-tax and "oblations"also, Exo 30:15., Num 31:50, are placed under this point of view, as blotting out guilt: if the righteousness of God obtains satisfaction, it makes its demand against the godless, and lets the righteous go free; or, as the substantival clause 18b expresses, the faithless steps into the place of the upright, for the wrath passes by the latter and falls upon the former. Regarding בּוגד , vid ., Pro 2:22. Thus, in contrast to the ישׁר , he is designated, who keeps faith neither with God nor man, and with evil intention enters on deceitful ways - the faithless, the malicious, the assassin.

Keil-Delitzsch: Pro 21:19

With this verse, a doublet to Pro 21:9 (Pro 25:24), the collector makes a new addition; in Pro 21:29 he reaches a proverb which resembles the closing proverb of the preceding group, in its placing in contrast the רשׁע and ישׁר ; -

It is better to dwell in a waste land,

Than a contentious wife and vexation.

The corner of the roof, Hitzig remarks, has been made use of, and the author must look further out for a lonely seat. But this is as piquant as it is devoid of thought; for have both proverbs the same author, and if so, were they coined at the same time? Here also it is unnecessary to regard מאשׁת as an abbreviation for משּׁבת עם אשׁת . Hitzig supplies שׁכן , by which אשׁת , as the accus.-obj., is governed; but it is not to be supplied, for the proverb places as opposite to one another dwelling in a waste land (read שׁבת בּארץ־מדבּר , with Codd. and correct Ed.) and a contentious wife (Chethı̂b , מדונים , Kerı̂ , מדינים ) and vexation, and says the former is better than the latter. For וכעס [and vexation] is not, as translated by the ancients, and generally received, a second governed genitive to אשׁת , but dependent on מן , follows "contentious woman"(cf. 9b): better that than a quarrelsome wife, and at the same time vexation.

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 21:18

63. How can the ransom which Christ gives for all, which is good (Mark 10:45; 1 Timothy 2:5-6), be the same as the ransom of the wicked (Proverbs 21:18)?

(Category: misunderstood how God works in history)

This contradiction asks, 'Who is a ransom for whom?' Shabbir uses passages from Mark 10:45 and 1 Timothy 2:5-6 to show that it is Jesus that is a ransom for all. This is compared to Proverbs 21:18 which speaks of "The wicked become a ransom for the righteous, and the unfaithful for the upright."

There is no contradiction here as they are talking about two different types of ransom. A ransom is a payment by one party to another. It can be made by a good person for others, as we see Christ does for the world, or it can be made by evil people as payment for the evil they have done, as we see in the Proverbs passage.

The assumption being made by Shabbir in the Mark and 1 Timothy passages is that Jesus was good and could therefore not be a ransom for the unrighteous. In this premise he reflects the Islamic denial that someone can pay for the sins of another, or can be a ransom for another. He must not, however impose this interpretation on the Bible. Christ as a ransom for the many is clearly taught in the Bible. Galatians 3:13-14 and 1 Peter 2:23-25 speak of Jesus becoming a curse for us. Therefore Jesus has fulfilled even this proverb.

Again Shabbir's supposition relies upon quotations being taken out of their context. The Mark 10:45 passage starts off by quoting Jesus as saying, "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." This was spoken by Jesus because the disciples had been arguing over the fact that James and John had approached Jesus about sitting at his right and left side when Christ came into his glory. Here Jesus is again prophesying his death which is to come and the reason for that death, that he would be the ransom payment that would atone for all people's sin.

In 1 Timothy 2:5-6 Paul is here speaking, saying,

"For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men-the testimony given in its proper time."

This comes in the middle of a passage instructing the Early Church on worshiping God. These two verses give the reason and the meaning of worshiping God. The redemptive ransom given by God, that through this mediator Jesus Christ's atoning work on the Cross, God may once again have that saving relationship with man.

The Proverbs 21:18 passage speaks however of the ransom that God paid through Egypt in the Exodus of Israel from Egypt, as is highlighted in the book of Isaiah, but particularly in Chapter 43:3;

"For I am the LORD, your God, the Holy One of Israel, your Saviour; I give Egypt for your ransom, Cush and Seba in your stead."

This picture is further heightened in verses 16 and 17 of the same Chapter. This also has some foundation from the book of Exodus 7:5; 8:19; 10:7; 12:33. Chapters 13 and 14 particularly point to this. As history records for us in the Bible it was through this action that the Old Covenant was established between God and the Kingdom of Israel.

Evidence: Pro 21:1

This is our great confidence when preaching to sinners. God has control of the hearts of men and women.

Evidence: Pro 21:2

Right in his own eyes . Consider the way dogs cross the road. A dog will wander onto a freeway oblivious to the danger. His tail wags as he steps between cars without a second thought. Cars swerve. Tires squeal. The noise is deafening as vehicles smash into each other. The sleepy dog stops wagging his tail for a moment and looks at the pile of smoldering, broken cars on the freeway. His expression betrays his thoughts. His bone-burying brain doesn’t realize for one moment that he is responsible for the disaster.

When man wanders onto the freeway of sin, his tail wags with delight. He thinks that this is what he was made for. His thoughts of any repercussions for his actions are shallow. His mind wanders into lust, then predictably he wanders onto the path of adultery. Suddenly a disaster sits before him. His marriage is shattered, his name is slurred, his children are twisted and scarred. But like the dumb dog, he doesn’t realize for one moment that he is solely responsible for his sin.

This is why the perfect Law of God needs to be arrayed before his darkened eyes—to show him that his way is not right in the eyes of a perfect God.

Evidence: Pro 21:6

It has been rightly said that taking the easy path is what makes men and rivers crooked.

Evidence: Pro 21:10

Sinful men have no trouble seeing other people’s sins.

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 21 (Chapter Introduction)

Overview

Poole: Proverbs 21 (Chapter Introduction)

CHAPTER 21

MHCC: Proverbs (Book Introduction)

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

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

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

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

Topical Index of Proverbs

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

48. Of ingratitude, Pro 17:13

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

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

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

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

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

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

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

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

57. Of sacrilege, Pro 20:25

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

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

60. Of prodigality and wastefulness, Pro 21:20

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

62. Of frowardness and tractableness, Pro 22:5

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

64. Of fainting in affliction, Pro 24:10

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

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

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

68. Of causeless curse, Pro 26:2

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

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

71. Of cowardliness and courage, Pro 28:1

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

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

74. The punishment of murder, Pro 28:17

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

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

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

Constable: Proverbs (Book Introduction)

Introduction

Title

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

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

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

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

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

Writer

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

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

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

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

Date

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

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

3. The thesis of the book 1:7

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

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

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

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

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

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

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

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

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

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

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

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

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

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

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

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

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

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

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

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

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

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

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

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

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