Text -- Proverbs 25:1--29:27 (NET)

Proverbs of Solomon Collected by Hezekiah

25:1 These also are proverbs of Solomon, which the men of King Hezekiah of Judah copied: 25:2 It is the glory of God to conceal a matter, and it is the glory of a king to search out a matter. 25:3 As the heaven is high and the earth is deep so the hearts of kings are unsearchable. 25:4 Remove the dross from the silver, and material for the silversmith will emerge; 25:5 remove the wicked from before the king, and his throne will be established in righteousness. 25:6 Do not honor yourself before the king, and do not stand in the place of great men; 25:7 for it is better for him to say to you, “Come up here,” than to put you lower before a prince, whom your eyes have seen. 25:8 Do not go out hastily to litigation, or what will you do afterward when your neighbor puts you to shame? 25:9 When you argue a case with your neighbor, do not reveal the secret of another person, 25:10 lest the one who hears it put you to shame and your infamy will never go away. 25:11 Like apples of gold in settings of silver, so is a word skillfully spoken. 25:12 Like an earring of gold and an ornament of fine gold, so is a wise reprover to the ear of the one who listens. 25:13 Like the cold of snow in the time of harvest, so is a faithful messenger to those who send him, for he refreshes the heart of his masters. 25:14 Like cloudy skies and wind that produce no rain, so is the one who boasts of a gift not given. 25:15 Through patience a ruler can be persuaded, and a soft tongue can break a bone. 25:16 When you find honey, eat only what is sufficient for you, lest you become stuffed with it and vomit it up. 25:17 Don’t set foot too frequently in your neighbor’s house, lest he become weary of you and hate you. 25:18 Like a club or a sword or a sharp arrow, so is the one who testifies against his neighbor as a false witness. 25:19 Like a bad tooth or a foot out of joint, so is confidence in an unfaithful person at the time of trouble. 25:20 Like one who takes off a garment on a cold day, or like vinegar poured on soda, so is one who sings songs to a heavy heart. 25:21 If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink, 25:22 for you will heap coals of fire on his head, and the Lord will reward you. 25:23 The north wind brings forth rain, and a gossiping tongue brings forth an angry look. 25:24 It is better to live on a corner of the housetop than in a house in company with a quarrelsome wife. 25:25 Like cold water to a weary person, so is good news from a distant land. 25:26 Like a muddied spring and a polluted well, so is a righteous person who gives way before the wicked. 25:27 It is not good to eat too much honey, nor is it honorable for people to seek their own glory. 25:28 Like a city that is broken down and without a wall, so is a person who cannot control his temper. 26:1 Like snow in summer or rain in harvest, so honor is not fitting for a fool. 26:2 Like a fluttering bird or like a flying swallow, so a curse without cause does not come to rest. 26:3 A whip for the horse and a bridle for the donkey, and a rod for the backs of fools! 26:4 Do not answer a fool according to his folly, lest you yourself also be like him. 26:5 Answer a fool according to his folly, lest he be wise in his own estimation. 26:6 Like cutting off the feet or drinking violence, so is sending a message by the hand of a fool. 26:7 Like legs that hang limp from the lame, so is a proverb in the mouth of fools. 26:8 Like tying a stone in a sling, so is giving honor to a fool. 26:9 Like a thorn that goes into the hand of a drunkard, so is a proverb in the mouth of a fool. 26:10 Like an archer who wounds at random, so is the one who hires a fool or hires any passer-by. 26:11 Like a dog that returns to its vomit, so a fool repeats his folly. 26:12 Do you see a man wise in his own eyes? There is more hope for a fool than for him. 26:13 The sluggard says, “There is a lion in the road! A lion in the streets!” 26:14 Like a door that turns on its hinges, so a sluggard turns on his bed. 26:15 The sluggard plunges his hand in the dish; he is too lazy to bring it back to his mouth. 26:16 The sluggard is wiser in his own estimation than seven people who respond with good sense. 26:17 Like one who grabs a wild dog by the ears, so is the person passing by who becomes furious over a quarrel not his own. 26:18 Like a madman who shoots firebrands and deadly arrows, 26:19 so is a person who deceives his neighbor, and says, “Was I not only joking?” 26:20 Where there is no wood, a fire goes out, and where there is no gossip, contention ceases. 26:21 Like charcoal is to burning coals, and wood to fire, so is a contentious person to kindle strife. 26:22 The words of a gossip are like delicious morsels; they go down into a person’s innermost being. 26:23 Like a coating of glaze over earthenware are fervent lips with an evil heart. 26:24 The one who hates others disguises it with his lips, but he stores up deceit within him. 26:25 When he speaks graciously, do not believe him, for there are seven abominations within him. 26:26 Though his hatred may be concealed by deceit, his evil will be uncovered in the assembly. 26:27 The one who digs a pit will fall into it; the one who rolls a stone– it will come back on him. 26:28 A lying tongue hates those crushed by it, and a flattering mouth works ruin. 27:1 Do not boast about tomorrow; for you do not know what a day may bring forth. 27:2 Let another praise you, and not your own mouth; someone else, and not your own lips. 27:3 A stone is heavy and sand is weighty, but vexation by a fool is more burdensome than the two of them. 27:4 Wrath is cruel and anger is overwhelming, but who can stand before jealousy? 27:5 Better is open rebuke than hidden love. 27:6 Faithful are the wounds of a friend, but the kisses of an enemy are excessive. 27:7 The one whose appetite is satisfied loathes honey, but to the hungry mouth every bitter thing is sweet. 27:8 Like a bird that wanders from its nest, so is a person who wanders from his home. 27:9 Ointment and incense make the heart rejoice, likewise the sweetness of one’s friend from sincere counsel. 27:10 Do not forsake your friend and your father’s friend, and do not enter your brother’s house in the day of your disaster; a neighbor nearby is better than a brother far away. 27:11 Be wise, my son, and make my heart glad, so that I may answer anyone who taunts me. 27:12 A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it. 27:13 Take a man’s garment when he has given security for a stranger, and when he gives surety for a stranger, hold him in pledge. 27:14 If someone blesses his neighbor with a loud voice early in the morning, it will be counted as a curse to him. 27:15 A continual dripping on a rainy day and a contentious wife are alike. 27:16 Whoever hides her hides the wind or grasps oil with his right hand. 27:17 As iron sharpens iron, so a person sharpens his friend. 27:18 The one who tends a fig tree will eat its fruit, and whoever takes care of his master will be honored. 27:19 As in water the face is reflected as a face, so a person’s heart reflects the person. 27:20 As Death and Destruction are never satisfied, so the eyes of a person are never satisfied. 27:21 As the crucible is for silver and the furnace is for gold, so a person is proved by the praise he receives. 27:22 If you should pound the fool in the mortar among the grain with the pestle, his foolishness would not depart from him. 27:23 Pay careful attention to the condition of your flocks, give careful attention to your herds, 27:24 for riches do not last forever, nor does a crown last from generation to generation. 27:25 When the hay is removed and new grass appears, and the grass from the hills is gathered in, 27:26 the lambs will be for your clothing, and the goats will be for the price of a field. 27:27 And there will be enough goat’s milk for your food, for the food of your household, and for the sustenance of your servant girls. 28:1 The wicked person flees when there is no one pursuing, but the righteous person is as confident as a lion. 28:2 When a country is rebellious it has many princes, but by someone who is discerning and knowledgeable order is maintained. 28:3 A poor person who oppresses the weak is like a driving rain without food. 28:4 Those who forsake the law praise the wicked, but those who keep the law contend with them. 28:5 Evil people do not understand justice, but those who seek the Lord understand it all. 28:6 A poor person who walks in his integrity is better than one who is perverse in his ways even though he is rich. 28:7 The one who keeps the law is a discerning child, but a companion of gluttons brings shame to his parents. 28:8 The one who increases his wealth by increasing interest gathers it for someone who is gracious to the needy. 28:9 The one who turns away his ear from hearing the law, even his prayer is an abomination. 28:10 The one who leads the upright astray in an evil way will himself fall into his own pit, but the blameless will inherit what is good. 28:11 A rich person is wise in his own eyes, but a discerning poor person can evaluate him properly. 28:12 When the righteous rejoice, great is the glory, but when the wicked rise to power, people are sought out. 28:13 The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy. 28:14 Blessed is the one who is always cautious, but whoever hardens his heart will fall into evil. 28:15 Like a roaring lion or a roving bear, so is a wicked ruler over a poor people. 28:16 The prince who is a great oppressor lacks wisdom, but the one who hates unjust gain will prolong his days. 28:17 The one who is tormented by the murder of another will flee to the pit; let no one support him. 28:18 The one who walks blamelessly will be delivered, but whoever is perverse in his ways will fall at once. 28:19 The one who works his land will be satisfied with food, but whoever chases daydreams will have his fill of poverty. 28:20 A faithful person will have an abundance of blessings, but the one who hastens to gain riches will not go unpunished. 28:21 To show partiality is terrible, for a person will transgress over the smallest piece of bread. 28:22 The stingy person hastens after riches and does not know that poverty will overtake him. 28:23 The one who reproves another will in the end find more favor than the one who flatters with the tongue. 28:24 The one who robs his father and mother and says, “There is no transgression,” is a companion to the one who destroys. 28:25 The greedy person stirs up dissension, but the one who trusts in the Lord will prosper. 28:26 The one who trusts in his own heart is a fool, but the one who walks in wisdom will escape. 28:27 The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses. 28:28 When the wicked gain control, people hide themselves, but when they perish, the righteous increase. 29:1 The one who stiffens his neck after numerous rebukes will suddenly be destroyed without remedy. 29:2 When the righteous become numerous, the people rejoice; when the wicked rule, the people groan. 29:3 The man who loves wisdom brings joy to his father, but whoever associates with prostitutes wastes his wealth. 29:4 A king brings stability to a land by justice, but one who exacts tribute tears it down. 29:5 The one who flatters his neighbor spreads a net for his steps. 29:6 In the transgression of an evil person there is a snare, but a righteous person can sing and rejoice. 29:7 The righteous person cares for the legal rights of the poor; the wicked does not understand such knowledge. 29:8 Scornful people inflame a city, but those who are wise turn away wrath. 29:9 If a wise person goes to court with a foolish person, there is no peace whether he is angry or laughs. 29:10 Bloodthirsty people hate someone with integrity; as for the upright, they seek his life. 29:11 A fool lets fly with all his temper, but a wise person keeps it back. 29:12 If a ruler listens to lies, all his ministers will be wicked. 29:13 The poor person and the oppressor have this in common: the Lord gives light to the eyes of them both. 29:14 If a king judges the poor in truth, his throne will be established forever. 29:15 A rod and reproof impart wisdom, but a child who is unrestrained brings shame to his mother. 29:16 When the wicked increase, transgression increases, but the righteous will see their downfall. 29:17 Discipline your child, and he will give you rest; he will bring you happiness. 29:18 When there is no prophetic vision the people cast off restraint, but the one who keeps the law, blessed is he! 29:19 A servant cannot be corrected by words, for although he understands, there is no answer. 29:20 Do you see someone who is hasty in his words? There is more hope for a fool than for him. 29:21 If someone pampers his servant from youth, he will be a weakling in the end. 29:22 An angry person stirs up dissension, and a wrathful person is abounding in transgression. 29:23 A person’s pride will bring him low, but one who has a lowly spirit will gain honor. 29:24 Whoever shares with a thief is his own enemy; he hears the oath to testify, but does not talk. 29:25 The fear of people becomes a snare, but whoever trusts in the Lord will be set on high. 29:26 Many people seek the face of a ruler, but it is from the Lord that one receives justice. 29:27 An unjust person is an abomination to the righteous, and the one who lives an upright life is an abomination to the wicked.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 25:1

Which are contained in this and the following chapters.

Wesley: Pro 25:1

Certain persons appointed by Hezekiah for that work. Many of them are political precepts, and such as in a special manner concerned Hezekiah, and other princes, for the conduct of their house and kingdom.

Wesley: Pro 25:1

Out of the historical records which were then extant.

Wesley: Pro 25:2

It is agreeable to the nature of God; it is a testimony of his infinite wisdom, and of his absolute power and sovereignty.

Wesley: Pro 25:2

To keep his counsels, and the reasons of his actions in his own breast.

Wesley: Pro 25:2

To communicate their counsels to others, that so they may search and find out the right way.

Wesley: Pro 25:3

Though wise kings will search out other men, yet their inward thoughts and purposes are hardly discoverable.

Wesley: Pro 25:4

Then, and not 'till then it is fit for that use.

Wesley: Pro 25:6

Do not affect frequent and familiar society with greater persons than thyself.

Wesley: Pro 25:9

If thou hast any quarrel with him, first try to compose it by private discourse with him.

Wesley: Pro 25:9

Let not heat of contention provoke thee to divulge any of his secrets committed to thy trust.

Wesley: Pro 25:10

Reproach thee for thy gross violation of the laws of prudence, justice and friendship.

Wesley: Pro 25:11

Which it seems was usual in those times, and was grateful to the eye for the beauty and variety both of the colours and figures, the golden apples appearing through net - work of silver.

Wesley: Pro 25:13

As drink cooled with ice or snow, as is usual in hot countries.

Wesley: Pro 25:14

Promising what he never intends to give.

Wesley: Pro 25:14

Like empty clouds carried about with wind, and not affording that rain which they promise.

Wesley: Pro 25:15

By patient submission and expectation.

Wesley: Pro 25:15

Softens the hardest heart.

Wesley: Pro 25:16

By honey he understands, not only all delicious meats, but all worldly delights, which we are here taught to use with moderation.

Wesley: Pro 25:17

Visit him not too frequently.

Wesley: Pro 25:18

Is as cruel and pernicious as any instrument of death.

Wesley: Pro 25:20

Which dissolves the nitre, and makes it useless and ineffectual.

Wesley: Pro 25:21

By bread and water he understands all things necessary for his subsistence.

Wesley: Pro 25:22

In so doing, which words are expressed Rom 12:20, where this text is quoted. Thou shalt melt him into repentance, and love.

Wesley: Pro 25:25

Because it comes more rarely and difficultly, after it hath been long expected.

Wesley: Pro 25:26

When righteous men are oppressed by the wicked, the state of that common - wealth is as deplorable, as if the publick fountains were corrupted.

Wesley: Pro 25:27

For health.

Wesley: Pro 25:27

Industriously to seek for applause.

Wesley: Pro 25:27

Is not only sinful, but shameful also.

Wesley: Pro 26:2

Secures itself from the fowler.

Wesley: Pro 26:2

Upon the innocent person, but he shall escape from it like a bird.

Wesley: Pro 26:4

So as to imitate his folly, by passionate or reproachful speeches.

Wesley: Pro 26:5

So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.

Wesley: Pro 26:6

Of his messenger; bids one go that wants legs.

Wesley: Pro 26:6

Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.

Wesley: Pro 26:7

Heb. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness.

Wesley: Pro 26:7

No less incident are wise and pious speeches from a foolish and ungodly man.

Wesley: Pro 26:8

Whereby he hinders his own design of throwing the stone out of it.

Wesley: Pro 26:8

No less absurd is he that giveth to a fool that honour which he is not capable of using aright.

Wesley: Pro 26:9

As a thorn is in a drunkard's hand, which he cannot manage cautiously, but employs to his own and others hurt.

Wesley: Pro 26:9

As unprofitable, and, by accident, hurtful to himself and others.

Wesley: Pro 26:10

Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro' ignorance, or wilfully.

Wesley: Pro 26:14

Moving hither and thither upon it, but not removing from its place.

Wesley: Pro 26:16

A satisfactory reason of ail their actions.

Wesley: Pro 26:17

Who is going upon the way.

Wesley: Pro 26:17

In which he is not concerned, nor any way obliged to meddle.

Wesley: Pro 26:17

Exposes himself to needless hazard.

Wesley: Pro 26:18

Any instruments of death.

Wesley: Pro 26:23

With malice or hatred: A slanderous or evil tongue.

Wesley: Pro 26:23

Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver.

Wesley: Pro 26:26

With false professions of love.

Wesley: Pro 26:27

Up the hill with design to do mischief to some person.

Wesley: Pro 27:1

Of any good thing which thou purposeth to do, or hopest to receive tomorrow, or hereafter.

Wesley: Pro 27:1

What may happen in the space of one day. The day is said to bring forth, what God by his almighty power either causes or suffers to be brought forth or done in it.

Wesley: Pro 27:3

More grievous, being without cause, without measure, and without end.

Wesley: Pro 27:5

When it is needful, in which case, though it put a man to some shame yet it doth him good.

Wesley: Pro 27:5

More desirable and beneficial.

Wesley: Pro 27:5

Which does not shew itself by friendly actions, and particularly by free and faithful reproof.

Wesley: Pro 27:6

The sharpest reproofs.

Wesley: Pro 27:6

All the outward profession of friendship.

Wesley: Pro 27:8

That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey.

Wesley: Pro 27:8

So is he who through vanity or lightness changes his abode, or his calling.

Wesley: Pro 27:10

For comfort and relief, so as to forsake thy friend for him.

Wesley: Pro 27:10

The friend, who hath shewed himself to be a good neighbour.

Wesley: Pro 27:10

In affection.

Wesley: Pro 27:11

For being the father of a wicked son.

Wesley: Pro 27:14

That praises him to his face.

Wesley: Pro 27:14

That both he, and others, may be sure to take notice of it.

Wesley: Pro 27:14

To shew his great forwardness.

Wesley: Pro 27:14

His friend will value this kind of blessing no more than a curse.

Wesley: Pro 27:16

Attempts to smother her passion.

Wesley: Pro 27:16

hand - Which being the great instrument of action, by its much stirring, diffuses the savour of it.

Wesley: Pro 27:17

Iron tools are made sharp and fit for use, by rubbing them against the file, or some other iron.

Wesley: Pro 27:17

The company or conversation of his friend.

Wesley: Pro 27:18

That serves him faithfully, prudently, and diligently.

Wesley: Pro 27:19

So one man resembles another in the corruption of his nature.

Wesley: Pro 27:20

The grave devours all the bodies which are put into it, and is always ready to receive and devour more.

Wesley: Pro 27:20

The desires, which discover themselves by the eyes.

Wesley: Pro 27:21

Or, according to his praise. So a man is tried by praise.

Wesley: Pro 27:23

Flocks and herds are here put for all possessions, because anciently they were the chief part of a man's riches.

Wesley: Pro 27:24

What thou dost now possess, will not last always. If a man had the wealth of a kingdom, without care and diligence it would be brought to nothing.

Wesley: Pro 27:25

Another encouragement to diligence; God invites thee to it by the plentiful provisions wherewith he has enriched the earth for thy sake.

Wesley: Pro 27:25

Even the most barren parts afford thee their help.

Wesley: Pro 27:26

By the sale whereof thou mayest either pay the rent of the field which thou hirest, or purchase fields or lands. Goats might better be spared and sold than sheep, which brought a more constant profit to the owner.

Wesley: Pro 27:27

Or, if thou chusest rather to keep thy goats, the milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet.

Wesley: Pro 28:2

By a wise and good prince.

Wesley: Pro 28:3

Is like a violent rain or flood, which washes away the very seeds in the earth. He is the worst of all oppressors.

Wesley: Pro 28:4

Are so far from praising them, that they severely reprove them.

Wesley: Pro 28:5

What is just and right.

Wesley: Pro 28:5

Which are necessary to be known by them.

Wesley: Pro 28:6

In a much happier condition.

Wesley: Pro 28:10

That by evil counsel, or example, or artifice, draws them into evil.

Wesley: Pro 28:12

Are promoted.

Wesley: Pro 28:12

In that common - wealth.

Wesley: Pro 28:12

Are advanced to authority.

Wesley: Pro 28:12

Wise and good men, who only are worthy of the name of men, withdraw themselves into obscure places.

Wesley: Pro 28:14

In all times, companies, and conditions.

Wesley: Pro 28:16

The tyranny of a prince, is a manifest sign of folly.

Wesley: Pro 28:16

By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people.

Wesley: Pro 28:17

That sheddeth any man's blood.

Wesley: Pro 28:17

Shall speedily be destroyed.

Wesley: Pro 28:17

None should desire or endeavour to save him from his deserved punishment.

Wesley: Pro 28:18

Once for all; so he shall never rise more.

Wesley: Pro 28:20

Who deals truly and justly in all his transactions.

Wesley: Pro 28:21

When a man hath once accustomed himself to take bribes, a very small advantage will make him sell justice.

Wesley: Pro 28:22

Is uncharitable to persons in want, and envious to those who get any thing besides him.

Wesley: Pro 28:22

And consequently that he shall need the pity and help of others.

Wesley: Pro 28:24

Is a thief and robber.

Wesley: Pro 28:25

Shall live happily and comfortably.

Wesley: Pro 28:26

Distrusting his own judgment, and seeking the advice of others, and especially of God.

Wesley: Pro 28:28

Righteous men are afraid to appear publickly.

Wesley: Pro 29:4

By the free and impartial exercise of justice.

Wesley: Pro 29:4

Bribes.

Wesley: Pro 29:8

The wrath of God or of men, who were enraged against it.

Wesley: Pro 29:9

Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.

Wesley: Pro 29:10

To preserve it.

Wesley: Pro 29:15

Suffered to follow his own will without restraint and chastening.

Wesley: Pro 29:18

No prophecy; no publick preaching of God's word.

Wesley: Pro 29:19

Who is so not only in condition, but also in the temper of his mind, disingenuous, and stubborn.

Wesley: Pro 29:19

By mere words.

Wesley: Pro 29:19

Though he know thy mind, and his own duty.

Wesley: Pro 29:20

Who is rash and heady in the management of his affairs.

Wesley: Pro 29:21

Allowing him too much freedom, and familiarity.

Wesley: Pro 29:21

Will find him at last grow insolent, and forgetful of his servile condition.

Wesley: Pro 29:24

Which he is bound to do for the publick good.

Wesley: Pro 29:25

Is an occasion of many sins.

Wesley: Pro 29:26

The decision of his cause, and the success of all his endeavours.

JFB: Pro 25:1

(Pro. 25:1-28)

The character of these proverbs sustains the title (see Introduction).

JFB: Pro 25:1

Refers to the former part of the book.

JFB: Pro 25:1

Literally, "transferred," that is, from some other book to this; not given from memory.

JFB: Pro 25:2

God's unsearchableness impresses us with awe (compare Isa 45:15; Rom 11:33). But kings, being finite, should confer with wise counsellors;

JFB: Pro 25:3

Ye wisely keeping state secrets, which to common men are as inaccessible heights and depths.

JFB: Pro 25:4-5

As separating impurities from ore leaves pure silver, so taking from a king wicked counsellors leaves a wise and beneficent government.

JFB: Pro 25:5

Or, "in presence of," as courtiers stood about a king.

JFB: Pro 25:6-7

Do not intrude into the presence of the king, for the elevation of the humble is honorable, but the humbling of the proud disgraceful (Luk 14:8-10).

JFB: Pro 25:8

(Compare Pro 3:30).

JFB: Pro 25:8

Lest you do what you ought not, when shamed by defeat, or "lest thou art shut out from doing any thing."

JFB: Pro 25:9-10

(Compare Mat 5:25, Margin).

JFB: Pro 25:9-10

That is, of your opponent, for his disadvantage, and so you be disgraced, not having discussed your difficulties with him.

JFB: Pro 25:11

Literally, "quickly," as wheels roll, just in time. The comparison as apples . . . silver gives a like sense.

JFB: Pro 25:11

Either real apples of golden color, in a silver network basket, or imitations on silver embroidery.

JFB: Pro 25:12

Those who desire to know and do rightly, most highly esteem good counsel (Pro 9:9; Pro 15:31). The listening ear is better than one hung with gold.

JFB: Pro 25:13

Snow from mountains was used to cool drinks; so refreshing is a faithful messenger (Pro 13:17).

JFB: Pro 25:14

Literally, "vapors" (Jer 10:13), clouds only in appearance.

JFB: Pro 25:14

Promised, but not given.

JFB: Pro 25:15

Gentleness and kindness overcome the most powerful and obstinate.

JFB: Pro 25:15

Or, "slowness to anger" (Pro 14:29; Pro 15:18).

JFB: Pro 25:16-17

A comparison, as a surfeit of honey produces physical disgust, so your company, however agreeable in moderation, may, if excessive, lead your friend to hate you.

JFB: Pro 25:18

A false witness is as destructive to reputation, as such weapons to the body (Pro 24:28).

JFB: Pro 25:18

Literally, "answereth questions," as before a judge, against his neighbor.

JFB: Pro 25:19

Treachery annoys as well as deceives.

JFB: Pro 25:20

Not only is the incongruity of songs (that is, joyful) and sadness meant, but an accession of sadness, by want of sympathy, is implied.

JFB: Pro 25:21-22

(Compare Mat 5:44; Rom 12:20). As metals are melted by heaping coals upon them, so is the heart softened by kindness.

JFB: Pro 25:23

Better, "As the north wind bringeth forth (Psa 90:2) or produces rain, so does a concealed or slandering tongue produce anger."

JFB: Pro 25:24

(Compare Pro 21:9, Pro 21:19).

JFB: Pro 25:25

(Compare Pro 25:13).

JFB: Pro 25:25

That is, of some loved interest or absent friend, the more grateful as coming from afar.

JFB: Pro 25:26

From troubled fountains and corrupt springs no healthy water is to be had, so when the righteous are oppressed by the wicked, their power for good is lessened or destroyed.

JFB: Pro 25:27

Satiety surfeits (Pro 25:16); so men who are self-glorious find shame.

JFB: Pro 25:27

"not" is supplied from the first clause, or "is grievous," in which sense a similar word is used (Pro 27:2).

JFB: Pro 25:28

Such are exposed to the incursions of evil thoughts and successful temptations.

JFB: Pro 26:1

(Pro. 26:1-28)

The incongruities of nature illustrate also those of the moral world. The fool's unworthiness is also implied (Pro 17:7; Pro 19:10).

JFB: Pro 26:2

Though not obvious to us,

JFB: Pro 26:2

Literally, "sparrow"--and

JFB: Pro 26:2

Have an object in their motions, so penal evil falls on none without a reason.

JFB: Pro 26:3

The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.

JFB: Pro 26:4-5

That is, approvingly by like folly.

JFB: Pro 26:5

By reproof.

JFB: Pro 26:6

A fool fails by folly as surely as if he were maimed.

JFB: Pro 26:6

That is, gets it abundantly (Job 15:16; Job 34:7).

JFB: Pro 26:7

Or, "take away the legs," or "the legs . . . are weak." In any case the idea is that they are the occasion of an awkwardness, such as the fool shows in using a parable or proverb (see Introduction; Pro 17:7).

JFB: Pro 26:8

A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.

JFB: Pro 26:9

As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.

JFB: Pro 26:10

"Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.

JFB: Pro 26:10

May be rendered "vagrants." The word "God" is improperly supplied.

JFB: Pro 26:11

Though disgusting to others, the fool delights in his folly.

JFB: Pro 26:12

The self-conceited are taught with more difficulty than the stupid.

JFB: Pro 26:13

(Compare Pro 22:13).

JFB: Pro 26:14

(Compare Pro 6:10; Pro 24:33).

JFB: Pro 26:15

(Compare Pro 19:24).

JFB: Pro 26:16

The thoughtless being ignorant of their ignorance are conceited.

JFB: Pro 26:17

As in Pro 20:19; Pro 24:21; as either holding a dog by the ears or letting him go involves danger, so success in another man's strife or failure involves a useless risk of reputation, does no good, and may do us harm.

JFB: Pro 26:18-19

Such are reckless of results.

JFB: Pro 26:20-21

The talebearers foster (Pro 16:28), and the contentious excite, strife.

JFB: Pro 26:22

(Compare Pro 18:8).

JFB: Pro 26:23

Warm professions can no more give value to insincerity than silver coating to rude earthenware.

JFB: Pro 26:24

Though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.

JFB: Pro 26:25

Sentiment of Pro 26:24 carried out.

JFB: Pro 26:25

That is, very many (compare Pro 24:16).

JFB: Pro 26:26-27

Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pro 12:13; Psa 7:16; Psa 9:17, &c.).

JFB: Pro 26:28

Men hate those they injure.

JFB: Pro 26:28

"lips" for the persons (compare Pro 4:24; Psa 12:3).

JFB: Pro 27:1

(Pro. 27:1-27)

Do not confide implicitly in your plans (Pro 16:9; Pro 19:21; Jam 4:13-15).

JFB: Pro 27:2

Avoid self-praise.

JFB: Pro 27:3

The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.

JFB: Pro 27:3

Is unreasonable and excessive.

JFB: Pro 27:4

Or, "jealousy" (compare Margin; Pro 6:34), is more unappeasable than the simpler bad passions.

JFB: Pro 27:5-6

Not manifested in acts is useless; and even, if its exhibition by rebukes wounds us, such love is preferable to the frequent (compare Margin), and hence deceitful, kisses of an enemy.

JFB: Pro 27:7

The luxury of wealth confers less happiness than the healthy appetite of labor.

JFB: Pro 27:8

Such are not only out of place, but out of duty and in danger.

JFB: Pro 27:9

The organ of perceiving what pleases the senses.

JFB: Pro 27:9

Or, "wise counsel is also pleasing."

JFB: Pro 27:10

Adhere to tried friends. The ties of blood may be less reliable than those of genuine friendship.

JFB: Pro 27:11

The wisdom of children both reflects credit on parents and contributes to their aid in difficulties.

JFB: Pro 27:12-13

(Compare Pro 20:16; Pro 22:3).

JFB: Pro 27:14

Excessive zeal in praising raises suspicions of selfishness.

JFB: Pro 27:15

(Compare Pro 19:13).

JFB: Pro 27:15

Literally, "a day of showers."

JFB: Pro 27:16

Or, "restrains" (that is, tries to do it); is as fruitless an effort, as that of holding the wind.

JFB: Pro 27:16

The organ of power (Psa 17:7; Psa 18:35). His right hand endeavors to repress perfume, but vainly. Some prefer: "His right hand comes on oil," that is, "cannot take hold." Such a woman cannot be tamed.

JFB: Pro 27:17

That is, conversation promotes intelligence, which the face exhibits.

JFB: Pro 27:18

Diligence secures a reward, even for the humble servant.

JFB: Pro 27:19

We may see our characters in the developed tempers of others.

JFB: Pro 27:20

Men's cupidity is as insatiable as the grave.

JFB: Pro 27:21

Praise tests character.

JFB: Pro 27:21

According to his praise, as he bears it. Thus vain men seek it, weak men are inflated by it, wise men disregard it, &c.

JFB: Pro 27:22

The obstinate wickedness of such is incurable by the heaviest inflictions.

JFB: Pro 27:23-24

Constituted the staple of wealth. It is only by care and diligence that the most solid possessions can be perpetuated (Pro 23:5).

JFB: Pro 27:25-27

The fact that providential arrangements furnish the means of competence to those who properly use them is another motive to diligence (compare Psa 65:9-13).

JFB: Pro 27:25-27

Literally, "Grass appeareth" (Job 40:15; Psa 104:14).

JFB: Pro 27:27

Literally, "house," the family (Act 16:15; 1Co 1:16).

JFB: Pro 28:1

(Pro. 28:1-28)

A bad conscience makes men timid; the righteous are alone truly bold (Pro 14:26; Psa 27:1).

JFB: Pro 28:2

Anarchy producing contending rulers shortens the reign of each.

JFB: Pro 28:2

Or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.

JFB: Pro 28:3

Such, in power, exact more severely, and so leave subjects bare.

JFB: Pro 28:4

Wrongdoers encourage one another.

JFB: Pro 28:5

(Compare Joh 7:17). Ignorance of moral truth is due to unwillingness to know it.

JFB: Pro 28:6

(Compare Pro 10:6). Riches cannot compensate for sin, nor the want of them affect integrity.

JFB: Pro 28:7

(Compare Pro 17:25).

JFB: Pro 28:7

Or, "gluttons" (Pro 23:20-21).

JFB: Pro 28:8

(Compare Margin). The two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth.

JFB: Pro 28:9

(Compare Pro 15:8; Pro 21:27).

JFB: Pro 28:9

That is, obeying. God requires sincere worshippers (Psa 66:18; Joh 4:24).

JFB: Pro 28:10

(Compare Pro 26:27).

JFB: Pro 28:11

A poor but wise man can discover (and expose) the rich and self-conceited.

JFB: Pro 28:12

Or, cause for it to a people, for the righteous rejoice in good, and righteousness exalts a nation (Pro 14:34).

JFB: Pro 28:12

That is, the good retire, or all kinds try to escape a wicked rule.

JFB: Pro 28:13

(Compare Psa 32:3-5). Concealment of sin delivers none from God's wrath, but He shows mercy to the humble penitent (Psa 51:4).

JFB: Pro 28:14

That is, God, and so repents.

JFB: Pro 28:14

Makes himself insensible to sin, and so will not repent (Pro 14:16; Pro 29:1).

JFB: Pro 28:15

The rapacity and cruelty of such beasts well represent some wicked men (compare Psa 7:2; Psa 17:12).

JFB: Pro 28:16

That is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.

JFB: Pro 28:17

Or, that is oppressed by the blood of life (Gen 9:6), which he has taken.

JFB: Pro 28:17

The grave or destruction (Pro 1:12; Job 33:18-24; Psa 143:7).

JFB: Pro 28:17

Sustain or deliver him.

JFB: Pro 28:18

(Compare Pro 10:9; Pro 17:20). Double dealing is eventually fatal.

JFB: Pro 28:19

(Compare Pro 10:4; Pro 20:4).

JFB: Pro 28:19

Idle, useless drones, implying that they are also wicked (Pro 12:11; Psa 26:4).

JFB: Pro 28:20

Implying deceit or fraud (Pro 20:21), and so opposed to "faithful" or reliable.

JFB: Pro 28:21

(Pro 24:23). Such are led to evil by the slightest motive.

JFB: Pro 28:22

(Compare Pro 28:20).

JFB: Pro 28:22

In the general sense of Pro 23:6, here more specific for covetousness (compare Pro 22:9; Mat 20:15).

JFB: Pro 28:22

By God's providence.

JFB: Pro 28:23

(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.

JFB: Pro 28:24

(Compare Mat 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen.

JFB: Pro 28:25

Literally, "puffed up of soul"--that is, self-confident, and hence overbearing and litigious.

JFB: Pro 28:25

Or, "prosperous" (Pro 11:25; Pro 16:20).

JFB: Pro 28:26

(Compare Pro 3:6-8).

JFB: Pro 28:26

That is, trusting in God (Pro 22:17-19).

JFB: Pro 28:27

(Compare Pro 11:24-26).

JFB: Pro 28:27

As the face (Psa 27:9; Psa 69:17), denotes inattention.

JFB: Pro 28:28

The elevation of the wicked to power drives men to seek refuge from tyranny (compare Pro 28:12; Pro 11:10; Psa 12:8).

JFB: Pro 29:1

(Pro. 29:1-27)

JFB: Pro 29:1

Obstinately refuses counsel (2Ki 17:14; Neh 9:16).

JFB: Pro 29:1

Literally, "shivered" or "utterly broken to pieces."

JFB: Pro 29:1

Literally, "without healing" or repairing.

JFB: Pro 29:2

(Compare Pro 11:10; Pro 28:28).

JFB: Pro 29:2

(Compare Margin), increased in power.

JFB: Pro 29:3

(Compare Pro 4:6-7; Pro 10:1, &c.).

JFB: Pro 29:4

That is, righteous decisions, opposed to those procured by gifts (compare Pro 28:21), by which good government is perverted.

JFB: Pro 29:4

For nation.

JFB: Pro 29:5

(Compare Pro 26:28).

JFB: Pro 29:5

By misleading him as to his real character, the flatterer brings him to evil, prepared by himself or others.

JFB: Pro 29:6

Or, "By"

JFB: Pro 29:6

He is brought into difficulty (Pro 12:13), but the righteous go on prospering, and so sing or rejoice.

JFB: Pro 29:7

Literally, "knows," as Psa 1:6.

JFB: Pro 29:7

That is, in courts of justice (compare Pro 29:14). The voluntary neglect of it by the wicked (Pro 28:27) occasions oppression.

JFB: Pro 29:8

Those who contemptuously disregard God's law.

JFB: Pro 29:8

(Compare Margin), kindle strife.

JFB: Pro 29:8

That is, "abate wrath."

JFB: Pro 29:9

That is, in law.

JFB: Pro 29:9

The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.

JFB: Pro 29:10

(Compare Margin), murderers (Psa 5:6; Psa 26:9).

JFB: Pro 29:10

(Pro 1:11; Gen 3:4).

JFB: Pro 29:10

That is, to preserve it.

JFB: Pro 29:11

(Compare Pro 12:16; Pro 16:32).

JFB: Pro 29:11

Or, "spirit," for anger or any ill passion which the righteous restrain.

JFB: Pro 29:12

His servants imitate him.

JFB: Pro 29:13

(Compare Pro 22:2).

JFB: Pro 29:13

Literally, "man of vexations," an exactor.

JFB: Pro 29:13

Sustains their lives (1Sa 14:27; Psa 13:3); that is, both depend on Him, and He will do justice.

JFB: Pro 29:14

(Compare Pro 20:28; Pro 25:5). Such is the character of the King of kings (Psa 72:4, Psa 72:12).

JFB: Pro 29:15

(Compare Pro 13:24; Pro 23:13).

JFB: Pro 29:16

(Compare Pro 29:2, Pro 29:12; Psa 12:1-8).

JFB: Pro 29:16

And triumph in it (Psa 37:34-38; Psa 58:10-11).

JFB: Pro 29:17

(Compare Pro 29:3, Pro 29:15; Pro 19:18).

JFB: Pro 29:17

Peace and quiet (compare Pro 29:9).

JFB: Pro 29:18

Instruction in God's truth, which was by prophets, through visions (1Sa 3:1).

JFB: Pro 29:18

(Compare Margin), are deprived of moral restraints.

JFB: Pro 29:18

Has, and observes, instruction (Pro 14:11, Pro 14:34; Psa 19:11).

JFB: Pro 29:19

Who lacks good principle.

JFB: Pro 29:19

Or discovered.

JFB: Pro 29:19

That is, will not obey.

JFB: Pro 29:20

(Compare Pro 21:5).

JFB: Pro 29:20

Implying self-conceit (Pro 26:12).

JFB: Pro 29:21

Assume the place and privileges of one.

JFB: Pro 29:22

(Compare Pro 15:18). Such are delighted by discord and violence.

JFB: Pro 29:23

(Compare Pro 16:18; Pro 18:12).

JFB: Pro 29:23

Or, "such shall lay hold on honor" (Pro 11:16).

JFB: Pro 29:24

(Compare Pro 8:36).

JFB: Pro 29:24

(Lev 5:1), risks the punishment, rather than reveal truth.

JFB: Pro 29:25

Involves men in difficulty (compare Pro 29:6).

JFB: Pro 29:25

(Compare Margin; Pro 18:10).

JFB: Pro 29:26

(Compare Margin; Psa 27:8). God alone will and can do exact justice.

JFB: Pro 29:27

(Compare Pro 3:32). On last clause, compare Pro 29:16; Psa 37:12.

Clarke: Pro 25:1

These are also proverbs of Solomon - In my old MS. Bible, this verse concludes the preceding chapter. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezekiah, and were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Hezekiah may mean Isaiah, Shebna, and other insptred men, who lived in that time, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the time when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon.

Clarke: Pro 25:2

It is the glory of God to conceal a thing - This has been understood as referring to the revelation of God’ s will in his word, where there are many things concealed in parables, allegories, metaphors, similitudes, etc. And it is becoming the majesty of God so to publish his will, that it must be seriously studied to be understood, in order that the truth may be more prized when it is discovered. And if it be God’ s glory thus partially to conceal his purposes, it is the glory of a king to search and examine this word, that he may understand how by Him kings reign and princes decree judgment. Prophecies are partially concealed; and we cannot fully know their meaning till their accomplishment; and then the glory of God’ s wisdom and providence will be more particularly evident, when we see the event correspond so particularly and exactly with the prediction. I know not, however, that there are not matters in the Book of God that will not be fully opened till mortality is swallowed up of life. For here we see through a glass darkly; but there, face to face: here we know in part; but there we shall know as we also are known

On this subject I cannot withhold an extract of a letter sent to myself, by a royal and learned personage. (His Royal Highness the Duke of Sussex.

"As far as I have presumed to dive into and occupy myself with the sacred volumes, I feel satisfied of their Divine origin and truth. And I am satisfied, likewise, that they contain more matter than any one, and myself in particular, can ever aspire fully to understand. This belief, however, ought in nowise to slacken our diligence, or damp our ardor, in attempting a constant pursuit after the attainment of knowledge and truth; as we may flatter ourselves, although unable to reach the gate, we are still approaching nearer to its portals, which of itself is a great blessing.

This sentiment will be approved by every pious and enlightened mind.

Clarke: Pro 25:3

The heaven for height - The simple meaning of this is, the reasons of state, in reference to many acts of the executive government, can no more be fathomed by the common people, than the height of the heavens and the depth of the earth.

Clarke: Pro 25:4

Take away the dross from the silver - You cannot have a pure silver vessel till you have purified the silver; and no nation can have a king a public blessing till the wicked - all bad counsellors, wicked and interested ministers, and sycophants - are banished from the court and cabinet. When the wise and good only are the king’ s ministers and advisers, then the throne will be established in righteousness, and his administration be a universal blessing.

Clarke: Pro 25:7

Come up hither - Our Lord refers to this, see Luk 14:8 (note), and the notes there. Be humble; affect not high things; let those who are desperate climb dangerous precipices; keep thyself quiet, and thou shalt live at ease, and in peace. Hear the speech of a wise heathen on this subject: -

Quid fuit, ut tutas agitaret Daedalus alas;
Icarus immensas nomine signet aquas

Nempe quod hic alte, dimissus ille volabat.
Nam pennas ambo nonne habuere suas

Crede mihi; bene qui latuit, bene vixit; et infra
Fortunam debet quisque manere suam

Vive sine invidia; mollesque inglorius annos
Exige: amicitias et tibi junge pares

Ovid, Trist. lib. iii., El. 4, ver. 21

"Why was it that Daedalus winged his way safely, while Icarus his son fell, and gave name to the Icarian sea? Was it not because the son flew aloft, and the father skimmed the ground? For both were furnished with the same kind of wings. Take my word for it, that he who lives privately lives safely; and every one should live within his own income. Envy no man; pray for a quiet life, though it should not be dignified. Seek a friend, and associate with thy equals."

Clarke: Pro 25:8

Go not forth hastily to strive - לרב lerib , to enter into a lawsuit. Keep from this pit or the bottomless deep, unless urged by the direst necessity.

Clarke: Pro 25:9

Debate thy cause with thy neighbor - Take the advice of friends. Let both sides attend to their counsels; but do not tell the secret of thy business to any. After squandering your money away upon lawyers, both they and the judge will at last leave it to be settled by twelve of your fellow citizens! O the folly of going to law! O the blindness of men, and the rapacity of unprincipled lawyers

On this subject I cannot but give the following extract from Sir John Hawkins’ s Life of Dr. Johnson, which he quotes from Mr. Selwin, of London: "A man who deliberates about going to law should have

1.    A good cause

2.    A good purse

3.    A good skillful attorney

4.    Good evidence

5.    Good able counsel

6.    A good upright judge

7.    A good intelligent jury; and with all these on his side, if he have not

8.    Good luck, it is odds but he miscarries in his suit."O the glorious uncertainty of the law!

Clarke: Pro 25:11

A word fitly spoken - על אפניו al ophannaiv , upon its wheels. An observation, caution, reproof, or advice, that comes in naturally, runs smoothly along, is not forced nor dragged in, that appears to be without design, to rise out of the conversation, and though particularly relative to one point, will appear to the company to suit all

Clarke: Pro 25:11

Is like apples of gold in pictures of silver - - Is like the refreshing orange or beautiful citron, served up in open work or filigree baskets, made of silver. The Asiatics excel in filigree silver work. I have seen much of it, and it is exquisitely beautiful. The silver wire by which it is done they form into the appearance of numerous flowers; and though these wires are soldered everywhere at their junctions with each other, yet this is done with such delicacy and skill as to be scarcely perceptible. I have seen animals formed on this filigree work, with all their limbs, and every joint in its natural play. Fruit-baskets are made also in this way, and are exquisitely fine. The wise man seems to have this kind of work particularly in view; and the contrast of the golden yellow fruit in the exquisitely wrought silver basket, which may be all termed picture work, has a fine and pleasing effect upon the eye, as the contained fruit has upon the palate at an entertainment in a sultry climate. So the word spoken judiciously and opportunely is as much in its place, as the golden apples in the silver baskets.

Clarke: Pro 25:12

As an ear-ring of gold - I believe נזם nezem to mean the nose-ring with its pendants; the left nostril is pierced, and a ring put through it, as in the ear. This is very common in almost every part of the East, among women of condition. This is a farther illustration of the above metaphor.

Clarke: Pro 25:13

As the cold of snow - That snow was frequent in Judea, is well known; and that in the East they have snow-houses - places dug under ground, where they lay up snow for summer use - is also a fact. By means of the mass of snow desposited in them the icy temperature is kept up, so that the snow is easily preserved. The common method of cooling their wine, which is as easy as it is effectual, is by dipping a cloth in water, wrapping it round the bottle, and then hanging the bottle in the heat of the sun. The strong evaporation carries off the caloric from the wine, and the repetition of the wet cloth in the same exposure, makes the wine almost as cold as ice

How agreeable this must be in a burning climate, may be easily conceived. Perhaps it is this to which the wise man refers; for it is a fact that they could have no snow in harvest unless such as had been preserved as mentioned above; but this could be only in a few places, and within the reach of a very few persons. But cooling their liquors by the simple mode of evaporation already explained, was within the reach even of the laborers in the harvest field. I think the text favors this supposition; for כצנת שלג ketsinnerth sheleg , need not be referred to snow itself procuring cold, but to a coldness like that of snow, procured by evaporation. If this interpretation be allowed, all difficulty will be removed.

Clarke: Pro 25:14

A false gift - מתת שקר mattath shaker , a lying gift, one promised, but never bestowed. "Whoso maketh greate boastes, and giveth nothing;"Coverdale. So the Vulgate : "Vir gloriosus, et promissa non complens ;""A bragging man, who does not fulfill his promises,"is like clouds which appear to be laden with vapor, and like the wind which, though it blow from a rainy quarter, brings no moistness with it. So the vain boaster; he is big with promise, but performs nothing.

Clarke: Pro 25:15

A soft tongue breaketh the bone - This is similar to another proverb on the same subject: "A soft answer turneth away wrath."An angry word does nothing but mischief.

Clarke: Pro 25:16

Hast thou found honey? - Make a moderate use of all thy enjoyments. "Let thy moderation be known unto all, and appear in all things."

Clarke: Pro 25:17

Withdraw thy foot - Another proverb will illustrate this: "Too much familiarity breeds contempt."

Clarke: Pro 25:20

As vinegar upon nitre - The original word נתר nather is what is known among chemists as the natron of the ancients and of the Scriptures, and carbonate of soda. It is found native in Syria and India, and occurs as an efflorescence on the soil. In Tripoli it is found in crystalline incrustations of from one third to half an inch thiek. It is found also in solution in the water of some lakes in Egypt and Hungary. The borders of these lakes are covered with crystalline masses, of a grayish white or light brown color; and in some specimens the natron is nearly pure carbonate of soda, and the carbonate is easily discovered by effervescing with an acid. It appears to have its Hebrew name from נתר nathar , to dissolve or loosen: because a solution of it in water is abstersive, taking out spots, etc. It is used in the East for the purposes of washing. If vinegar be poured on it, Dr. Shaw says a strong fermentation immediately takes place, which illustrates what Solomon says here: "The singing of songs to a heavy heart is like vinegar upon natron:"that is, "there is no affinity between them; and opposition, colluctation, and strife, are occasioned by any attempt to unite them."And poureth vyneper upon chalke - Coverdale. This also will occasion an effervescence. See Jer 2:22.

Clarke: Pro 25:21

If thine enemy be hungry - See this and the next verse explained, Rom 12:20 (note).

Clarke: Pro 25:22

Thou shalt heap coals of fire upon his head - Not to consume, but to melt him into kindness; a metaphor taken from smelting metallic ores: -

So artists melt the sullen ore of lead

By heaping coals of fire upon its head

In the kind warmth the metal learns to glow

And pure from dross the silver runs below

S. Wesley.

||&&$

Clarke: Pro 25:23

The north wind driveth away rain - The margin has, "The north wind bringeth forth rain."It is said that the "north wind brings forth rain at Jerusalem, because it brings with it the vapours arising from the sea that lies north of it."The marginal is the true reading; and is supported by the Chaldee, Syriac, and Septuagint; but the Arabic reads south wind

Clarke: Pro 25:23

A backbiting tongue - A hidden tongue.

Clarke: Pro 25:24

It is better to dwell in a corner - See the note on Pro 21:9 (note).

Clarke: Pro 25:27

It is not good to eat much honey - Coverdale translates the whole passage thus: "Like as it is not good to eat to muche hony; even so, he that wyll search out hye thinges, it shal be to hevy for him." As he that etith myche honye, and it is not to him goode; so, that is a sercher of mageste, schal ben oppressid of glorie - Old MS. Bible. He that searches too much into mysteries, is likely to be confounded by them. I really think this is the meaning of the place; and shall not puzzle either myself or my reader with the discordant explanations which have been brought forward with the hope of illustrating this passage.

Clarke: Pro 26:1

As snow in summer - None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honor is unbecoming.

Clarke: Pro 26:2

As the bird - צפור tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the swallow emigrates to strange countries; so an undeserved malediction may flutter about the neighborhood for a season: but in a short time it will disappear as the bird of passage; and never take effect on the innocent person against whom it was pronounced.

Clarke: Pro 26:3

A whip for the horse - Correction is as suitable to a fool, as a whip is for a horse, or a bridle for an ass.

Clarke: Pro 26:4

Answer not a fool - On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: "Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season

1.    The reasons given why a fool should not be answered according to his folly, is, "lest he (the answerer) should be like unto him.

2.    The reason given why the fool should be answered according to his folly, is, "lest he (the fool) should be wise in his own conceit.

1.    "The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility

2.    "The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool’ s vanity, and prevent his being wise in his own conceit, it must be the dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions."- Treatise on Grace. Preface.

Clarke: Pro 26:6

Cutteth off the feet - Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sendith wordis bi a foole messager. Nothing but lameness in himself can vindicate his sending it by such hands; and, after all, the expedient will be worse than the total omission, for he is likely to drink wickedness, i.e., the mischief occasioned by the fool’ s misconduct. Coverdale nearly hits the sense as usual: "He is lame of his fete, yee dronken is he in vanite, that committeth eny thinge to a foole."

Clarke: Pro 26:8

As he that bindeth a stone in a sling, so is he that giveth honor to a fool - It is entirely thrown away. This, however, is a difficult proverb; and the versions give but little light on the subject. The Hebrew may be translated, "As a piece of precious stone among a heap of stones, so is he that giveth honor to a fool."Or, As he that putteth a precious stone in a heap of stones. See Parkhurst: but on this interpretation the meaning would rather be, "It is as useless to throw a jewel among a heap of stones to increase its bulk, as to give honor to a fool.

As he that sendith a stoon into a hepe of monee; so he that geveth to an unwiisman wirschip - Old MS. Bible

"He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous."- Coverdale. This translator refers to the custom of throwing a stone to the heap under which a criminal lay buried. The Vulgate gives some countenance to this translation: "He who gives honor to a fool is like one who throws a stone to Mercury’ s heap."Mercury was considered the deity who presided over the highways; and stones were erected in different places to guide the traveler. Hence those lines of Dr. Young: -

"Death stands like Mercuries in every way

And kindly points us to our journey’ s end."

Clarke: Pro 26:10

The great God that formed all things - Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors, where this verse is very differently translated. I shall add that of Coverdale: "A man of experience discerneth all thinges well: but whoso hyreth a foole, hyreth soch one as wyl take no hede."The רב rab may mean either the great God, or a great man: hence the two renderings, in the text and in the margin.

Clarke: Pro 26:11

As a dog returneth to his vomit - See note on 2Pe 2:22.

Clarke: Pro 26:13

The slothful man saith - See the note on Pro 22:13 (note).

Clarke: Pro 26:16

Than seven men that can render a reason - Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. "Than seven men that sytt and teach."- Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.

Clarke: Pro 26:17

He that passeth by - This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.

Clarke: Pro 26:19

Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! "I designed no harm by what I said;""It was only in jest,"etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.

Clarke: Pro 26:20

Where no wood is, there the fire goeth out - The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the first instance, it could not be propagated. Hence our proverb, "The receiver is as bad as the thief."And our laws treat them equally; for the receiver of stolen goods, knowing them to be stolen, is hanged, as well as he who stole them.

Clarke: Pro 26:22

The words of a tale-bearer - The same with Pro 18:8 (note), where see the note.

Clarke: Pro 26:23

Burning lips and a wicked heart - Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.

Clarke: Pro 26:25

When he speaketh fair - For there are such hypocrites and false friends in the world

Clarke: Pro 26:25

Believe him not - Let all his professions go for nothing

Clarke: Pro 26:25

For there are seven abominations in his heart - That is, he is full of abominations.

Clarke: Pro 26:27

Whoso diggeth a pit - See note on Psa 7:15. There is a Latin proverb like this: Malum consilium consultori pessimum, "A bad counsel, but worst to the giver."Harm watch; harm catch.

Clarke: Pro 26:28

A lying tongue hateth those that are afflicted by it - He that injures another hates him in proportion to the injury he has done him; and, strange to tell, in proportion to the innocence of the oppressed. The debtor cannot bear the sight of his creditor; nor the knave, of him whom he has injured.

Clarke: Pro 27:1

Boast not thyself of to-morrow - See note on Jam 4:13, etc. Do not depend on any future moment for spiritual good which at present thou needest, and God is willing to give, and without which, should death surprise thee, thou must be eternally lost; such as repentance, faith in Christ, the pardon of sin, the witness of the Holy Spirit, and complete renovation of soul. Be incessant in thy application to God for these blessings

My old MS. Bible translates thus: Ne glorie thou into the morewenning. Here we see the derivation of our word morning; morewenning, from more, and wen or won, to dwelt, i.e., a continuance of time to live or dwell in your present habitation. Every man wishes to live longer, and therefore wishes for to-morrow; and when to-morrow comes, then to-morrow, and so on.

Clarke: Pro 27:2

Let another man praise thee, and not thine own mouth - We have a similar proverb, which illustrates this: "Self-praise is no commendation."

Clarke: Pro 27:4

Who is able to stand before envy? - The rabbins have a curious story on this subject, and it has been formed by the moderns into a fable. There were two persons, one covetous and the other envious, to whom a certain person promised to grant whatever they should ask; but double to him who should ask last. The covetous man would not ask first, because he wished to get the double portion, and the envious man would not make the first request because he could not bear the thoughts of thus benefiting his neighbor. However, at last he requested that one of his eyes should be taken out, in order that his neighbor might lose both.

Clarke: Pro 27:5

Open rebuke is better than secret love - Plutarch gives an account of a man who, aiming a blow at his enemy’ s life, cut open an imposthume, which by a salutary discharge saved his life, that was sinking under a disease for which a remedy could not be found. Partial friendship covers faults; envy, malice, and revenge, will exhibit, heighten, and even multiply them. The former conceals us from ourselves; the latter shows us the worst part of our character. Thus we are taught the necessity of amendment and correction. In this sense open rebuke is better than secret love. Yet it is a rough medicine, and none can desire it. But the genuine open-hearted friend may be intended, who tells you your faults freely but conceals them from all others; hence the sixth verse: "Faithful are the wounds of a friend."

Clarke: Pro 27:8

Is a bird that wandereth from her nest - Leaving her own brood, places of retreat, and feeding-ground behind, and going into strange countries, where she is exposed to every kind of danger. So is the man who leaves his family connections and country, and goes into strange parts to find employment, better his circumstances, make a fortune, etc. I have seen multitudes of such wanderers from their place come to great misery and wretchedness. God’ s general advice is, "Do good, and dwell in the land; and verily thou shalt be fed."

Clarke: Pro 27:9

Ointment and perfume - Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, etc.

Clarke: Pro 27:10

Thine own friend - A well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never neglect. And, in the time of adversity, rather apply to such a one, than go to thy nearest relative, who keeps himself at a distance.

Clarke: Pro 27:12

A prudent man foreseeth the evil - The very same as Pro 22:3.

Clarke: Pro 27:13

Take his garment - The same as Pro 20:16.

Clarke: Pro 27:14

He that blesseth his friend - He who makes loud and public protestations of acknowledgments to his friend for favors received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted: - "He who praises you more than he was wont to do, has either deceived you, or is about to do it."Extravagant public professions are little to be regarded.

Clarke: Pro 27:15

A continual dropping - See Pro 19:13.

Clarke: Pro 27:16

Whosoever hideth her hideth the wind - You may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal this unfortunate propensity of a wife is as impossible as to hush the storm, and prevent its sound from being heard

Clarke: Pro 27:16

The ointment of his right hand - You can no more conceal such a woman’ s conduct, than you can the smell of the aromatic oil with which your hand has been anointed. The Hebrew is very obscure, and is variously translated. Coverdale thus: "He that refrayneth her, refrayneth the wynde; and holdith oyle fast in his honde."That is, he attempts to do what is impossible to be done.

Clarke: Pro 27:17

Iron sharpeneth iron - As hard iron, viz., steel, will bring a knife to a better edge when it is properly whetted against it: so one friend may be the means of exciting another to reflect, dive deeply into, and illustrate a subject, without which whetting or excitement, this had never taken place. Had Horace seen this proverb in the Septuagint translation when he wrote to the Pisos

Ergo fungar vice cotis, acutu

Reddere quae ferrum valet, exors ipsa secandi

Hor. Ars. Poet., ver. 304

"But let me sharpen others, as the hon

Gives edge to razors, though itself have none.

Francis.

||&&$

Clarke: Pro 27:19

As in water face answereth to face - All men’ s hearts are pretty nearly alike; water is not more like to water, than one heart is to another. Or, as a man sees his face perfectly reflected by the water, when looking into it; so the wise and penetrating man sees generally what is in the heart of another by considering the general tenor of his words and actions

"Surely, if each man saw another’ s hear

There would be no commerce;
All would disperse,
And live apart.

Hebert.

||&&$

Clarke: Pro 27:20

Hell and destruction are never full - How hideous must the soul of a covetous man be, when God compares it to hell and perdition

Clarke: Pro 27:20

The eyes of man are never satisfied - As the grave can never be filled up with bodies, nor perdition with souls; so the restless desire, the lust of power, riches, and splendor, is never satisfied. Out of this ever unsatisfied desire spring all the changing fashions, the varied amusements, and the endless modes of getting money, prevalent in every age, and in every country.

Clarke: Pro 27:21

As the fining pot for silver - As silver and gold are tried by the art of the refiner, so is a man’ s heart by the praise he receives. If he feel it not, he deserves it; if he be puffed up by it, he is worthless.

Clarke: Pro 27:22

Though thou shouldest bray a fool - Leaving all other conjectures, of which commentators are full, I would propose, that this is a metaphor taken from pounding metallic ores in very large mortars, such as are still common in the East, in order that, when subjected to the action of the fire, the metal may be the more easily separated from the ore. However you may try, by precept or example, or both, to instruct a stupid man, your labor is lost; his foolishness cannot be separated from him. You may purge metals of all their dross; but you cannot purge the fool of his folly.

Clarke: Pro 27:23

The state of thy flocks - The directions to the end of the chapter refer chiefly to pastoral and agricultural affairs. Do not trust thy flocks to the shepherd merely; number them thyself; look into their condition; see how they are tended; and when, and with what, and in what proportion, they are fed.

Clarke: Pro 27:24

For riches are not for ever - All other kinds of property are very transitory. Money and the highest civil honors are but for a short season. Flocks and herds, properly attended to, may be multiplied and continued from generation to generation. The crown itself is not naturally so permanent.

Clarke: Pro 27:25

The hay appeareth - Take care that this be timeously mown, carefully dried and safely ricked or housed. And when the tender grass and the proper herbs appear in the mountains in the spring, then send forth the lambs, the young of the flock, that they may get suitable pasturage, without too much impoverishing the home fields; for by the sale of the lambs and goats, the price of the field is paid - all the landlord’ s demands are discharged. Either a certain number of lambs, goats, and other cattle, was given to the landlord; or so much money as so many lambs, etc., were then worth.

Clarke: Pro 27:26

The lambs are for thy clothing - So many fleeces are given in some places as rent to the landlord.

Clarke: Pro 27:27

Goats’ milk enough for thy food - ללחמך lelachmecha , "to thy bread;"for they ate the bread and supped the milk to assist mastication, and help deglutition. And it seems that bread, with goats’ milk, was the general article of food for the master and his family; and for the servant maids who assisted in the household work, and performed the operations required in the dairy

The reader who wishes to see these maxims detailed and illustrated at large, may consult the writers De Re Rustica, where he will find much curious information.

Clarke: Pro 28:1

The wicked flee - Every wicked man, however bold he may appear, is full of dreary apprehensions relative to both worlds. But the righteous has true courage, being conscious of his own innocence, and the approbation of his God. The unpitious fleeith - Old MS. Bible. This word is often used for impious, wicked, ungodly; hence it appears that our word pity anciently meant piety or godliness.

Clarke: Pro 28:2

Many are the princes - Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent - they are generally taken off by an untimely death. Where the people know that the constitution is in their favor, they seldom disturb the prince, as they consider him the guardian of their privileges

Clarke: Pro 28:2

But by a man of understanding - Whether he be a king, or the king’ s prime minister, the prosperity of the state is advanced by his counsels.

Clarke: Pro 28:3

A poor man that oppresseth the poor - Our Lord illustrates this proverb most beautifully, by the parable of the two debtors, Mat 18:23. One owed ten thousand talents, was insolvent, begged for time, was forgiven. A fellow servant owed this one a hundred pence: he was insolvent; but prayed his fellow servant to give him a little time, and he would pay it all. He would not, took him by the throat, and cast him into prison till he should pay that debt. Here the poor oppressed the poor; and what was the consequence? The oppressing poor was delivered to the tormentors; and the forgiven debt charged to his amount, because he showed no mercy. The comparatively poor are often shockingly uncharitable and unfeeling towards the real poor

Clarke: Pro 28:3

Like a sweeping rain - These are frequent in the East; and sometimes carry flocks, crops, and houses, away with them.

Clarke: Pro 28:4

They that forsake the law - He that transgresses says, in fact, that it is right to transgress; and thus other wicked persons are encouraged.

Clarke: Pro 28:5

They that seek the Lord understand all things - They are wise unto salvation; they "have the unction from the Holy One, and they know all things,"1Jo 2:20, every thing that is essentially needful for them to know, in reference to both worlds.

Clarke: Pro 28:8

He that by usury - increaseth his substance - By taking unlawful interest for his money; lending to a man in great distress, money, for the use of which he requires an exorbitant sum. O that the names of all those unfeeling, hard-hearted, consummate villains in the nation, who thus take advantage of their neighbour’ s necessities to enrich themselves, were published at every market cross; and then the delinquents all sent to their brother savages in New Zealand. It would be a happy riddance to the country.

Clarke: Pro 28:9

He that turneth away his ear from hearing the law - Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master’ s will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.

Clarke: Pro 28:10

Whoso causeth the righteous to go astray - He who strives to pervert one really converted to God, in order that he may pour contempt on religion, shall fall into that hell to which he has endeavored to lead the other.

Clarke: Pro 28:12

When righteous men do rejoice - When true religion is no longer persecuted, and the word of God duly esteemed, there is great glory; for the word of the Lord has then free course, runs, and is glorified: but when the wicked rise - when they are elevated to places of trust, and put at the head of civil affairs, then the righteous man is obliged to hide himself; the word of the Lord becomes scarce, and there is no open vision. The first was the case in this country, in the days of Edward VI.; the second in the days of his successor, Mary I: Popery, cruelty, and knavery, under her, nearly destroyed the Church and the State in these islands.

Clarke: Pro 28:13

He that covereth his sins - Here is a general direction relative to conversion

1.    If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to come to the light of God’ s word and Spirit, lest his deeds should be reproved, he shall find no salvation. God will never admit a sinful, unhumbled soul, into his kingdom

2.    But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore, and the plague of his heart, then he shall have mercy. Here is a doctrine of vital importance to the salvation of the soul, which the weakest may understand.

Clarke: Pro 28:14

Happy is the man that feareth alway - That ever carries about with him that reverential and filial fear of God, which will lead him to avoid sin, and labor to do that which is lawful and right in the sight of God his Savior.

Clarke: Pro 28:16

The prince that wanteth understanding - A weak prince will generally have wicked ministers, for his weakness prevents him from making a proper choice; and he is apt to prefer them who flatter him, and minister most to his pleasures. The quantum of the king’ s intellect may be always appreciated by the mildness or oppressiveness of his government. He who plunges his people into expensive wars, to support which they are burdened with taxes, is a prince without understanding. He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particularly to those despotic governments which prevail in Asiatic countries.

Clarke: Pro 28:17

That doeth violence to the blood - He who either slays the innocent, or procures his destruction, may flee to hide himself: but let none give him protection. The law demands his life, because he is a murderer; and let none deprive justice of its claim. Murder is the most horrid crime in the sight of God and man; it scarcely ever goes unpunished, and is universally execrated.

Clarke: Pro 28:18

Shall fall at once - Shall fall without resource, altogether.

Clarke: Pro 28:19

He that tilleth his land - See Pro 12:11.

Clarke: Pro 28:20

He that maketh haste to be rich - See Pro 13:11; Pro 20:21.

Clarke: Pro 28:24

Whoso robbeth his father - The father’ s property is as much his own, in reference to the child, as that of the merest stronger. He who robs his parents is worse than a common robber; to the act of dishonesty and rapine he adds ingratitude, cruelty, and disobedience. Such a person is the compatriot of a destroyer; he may be considered as a murderer.

Clarke: Pro 28:25

Shall be made fat - Shall be prosperous.

Clarke: Pro 28:26

He that trusteth in his own heart is a fool - For his heart, which is deceitful and desperately wicked, will infallibly deceive him.

Clarke: Pro 28:27

Be that giveth unto the poor - See the notes on Deu 15:7 (note), Detueronomy Deu 19:17 (note), Deu 22:9 (note).

Clarke: Pro 29:1

Hardeneth his neck - Becomes stubborn and obstinate.

Clarke: Pro 29:3

But he that keepeth company - רעה roeh , he that feedeth harlots, יאבד yeabed , shall utterly destroy his substance. Has there ever been a single case to the contrary?

Clarke: Pro 29:4

He that receiveth gifts - This was notoriously the case in this kingdom, before the passing of the Magna Charta, or great charter of liberties. Hence that article in it, Nulli vendemus justitiam ; "We will not sell justice to any."I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites, to get the case decided in his favor.

Clarke: Pro 29:5

Spreadeth a net for his feet - Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.

Clarke: Pro 29:9

Whether he rage or laugh - Coverdale translates, "Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest."

Clarke: Pro 29:11

A fool uttereth all his mind - A man should be careful to keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.

Clarke: Pro 29:12

If a ruler hearken to lies - Wherever the system of espionage is permitted to prevail, there the system of falsity is established; for he who is capable of being a spy and informer, is not only capable of telling and swearing lies, but also of cutting his king’ s or even his father’ s throat. I have seen cases, where the same spy received pay from both parties, and deceived both.

Clarke: Pro 29:13

The poor and the deceitful man - It is difficult to fix the meaning of תככים techachim , which we here render the deceitful man. The Targum has, "The poor and the man of Little Wealth."The Septuagint, "The usurer and the Debtor."The Vulgate, "The poor and Creditor."Coverdale, "The poor and the Lender."Others, "The poor and the Rich;""The poor and the Oppressors."I suppose the meaning may be the same as in Pro 22:2 (note): "The rich and the poor meet together; the Lord is the Maker of them all."Where see the note.

Clarke: Pro 29:16

When the wicked are multiplied - That, in the multiplication of the wicked transgression is increased, requires no proof; but an important doctrine attaches to this. On this account wicked nations and wicked families are cut off and rooted out. Were it not so righteousness would in process of time be banished from the earth. This will account for many of the numerous instances in which whole families fail.

Clarke: Pro 29:18

Where there is no vision - My old MS. Bible, following the Vulgate, translates: Whan prophecye schal failen, the peple schal ben to scatered. Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance

Clarke: Pro 29:18

But he that keepeth the law, happy is he - Go how it may with others, he shall be safe. So our Lord: "Blessed are they who hear the word of God, and keep it."

Clarke: Pro 29:21

He that delicately bringeth up his servant - Such persons are generally forgetful of their obligations, assume the rights and privileges of children, and are seldom good for any thing.

Clarke: Pro 29:22

An angry man stirreth up strife - His spirit begets its like wherever he goes

Clarke: Pro 29:22

And a furious man aboundeth in transgression - His furious spirit is always carrying him into extremes, and each of these is a transgression.

Clarke: Pro 29:23

A man’ s pride shall bring him low - A proud man is universally despised, and such are often exposed to great mortifications.

Clarke: Pro 29:24

Hateth his own soul - נפשו naphsho , his life, as the outraged law may at any time seize on and put him to death

Clarke: Pro 29:24

He heareth cursing - אלה alah , the execration or adjuration, (for all culprits were charged, as before God, to tell the truth), ולא יגד velo yagpid , but He will not tell It. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.

Clarke: Pro 29:25

The fear of man bringeth a snare - How often has this led weak men, though sincere in their general character, to deny their God, and abjure his people! See the case of Peter; and learn from this, O reader, that where the mighty have been slain, thou wilt fall, unless thou call on the Strong for strength, and for courage to use it. Be not ashamed of Jesus nor of his people, nor of his cross. Glory in this, that thou knowest him, art joined to them, and art counted worthy to bear it.

Clarke: Pro 29:26

Many seek the ruler’ s favor - To be screened from the punishment determined by the law; but should he grant the favor sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.

Clarke: Pro 29:27

And he that is upright in the way - " But as for those that be in the right waye, the wicked hate them."- Coverdale

To this verse the Vulgate adds the following: Verbum custodiens filius extra perditionem erit ; "The son that keeps the word shall not fall into perdition."This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.

Defender: Pro 25:1

Solomon wrote 3000 proverbs (1Ki 4:32). See Pro 1:1, note; Pro 10:1, note.

Defender: Pro 25:1

That Hezekiah had access to the earlier writings of David and Solomon may support the inference that King Hezekiah wrote and/or collected the fifteen songs of degrees (Psalms 120-134)."

Defender: Pro 25:2

The dominion mandate (Gen 1:26-28) implies that men should do research to acquire an ever fuller understanding of the marvels of creation. It is glorifying to God for men to think God's thoughts."

Defender: Pro 25:3

Men can never search out the full extent of heaven or the deep interior of the earth. Compare Jer 31:37."

Defender: Pro 26:4

Pro 26:4, Pro 26:5 appear, superficially, to be in direct contradiction, but obviously the writer did not think of these as conflicting instructions, for he placed them back-to-back."

Defender: Pro 26:5

When a person is given to foolish skeptical arguments related to God and His Word, it is a waste of time to argue with him. If, however, he is influencing others and becoming self-important in his delusion, it may be necessary to show up his folly with solid evidence."

Defender: Pro 26:12

In Pro 26:3-11 each verse contains a picturesque epithet against fools and their follies, yet the conclusion reached is that an arrogant man, "wise in his own conceit," is even worse!"

Defender: Pro 27:20

"Hell and destruction" are "Sheol and Abaddon" in Hebrew (see Pro 15:11)."

Defender: Pro 28:9

God desires men to pray, and delights in answering their prayers, but not when they knowingly question His Word. Men must believe God's Word before they can expect Him to heed their words!"

Defender: Pro 28:13

That is, rationalizing his sin in order to avoid confessing it, where confession involves naming the particular sin.

Defender: Pro 28:13

"Forsaking" a sin includes not only giving it up but also actually "forgetting" it, so there is no longer desire for it."

Defender: Pro 29:1

The classic example is the antediluvian generation that rejected 120 years of Noah's preaching. "My Spirit shall not always strive with man," God had said (Gen 6:3), and finally they were suddenly destroyed in the great Flood."

Defender: Pro 29:15

See note on Pro 22:15."

Defender: Pro 29:18

The word "vision" does not refer to far-sighted imagination, as this verse is commonly applied, but rather to actual divine revelation.

Defender: Pro 29:18

This word, "perish," means "open" or "exposed." When people today reject or ignore the revealed Word of God, they are open and helpless to resist the humanistic and occultic doctrines of men and devils.

Defender: Pro 29:18

True happiness, or blessing, is found only through "keeping" - that is, "guarding" God's Word, then obeying and proclaiming it."

TSK: Pro 25:1

proverbs : Pro 1:1, Pro 10:1; 1Ki 4:32; Ecc 12:9

which : Isa 1:1, Isa 36:22, Isa 37:2; Hos 1:1; Mic 1:1

TSK: Pro 25:2

the glory : Deu 29:29; Job 11:7, Job 11:8, 38:4-41, 39:1-30, Job 40:2, Job 42:3; Rom 11:33, Rom 11:34

the honour : 1Kings 3:9-28, 1Ki 4:29-34; Ezr 4:15, Ezr 4:19, Ezr 5:17, Ezr 6:1; Job 29:16

TSK: Pro 25:3

heaven : Psa 103:11; Isa 7:11, Isa 55:9; Rom 8:39

is unsearchable : Heb. there is no searching, 1Ki 4:29; 1Pe 1:7

TSK: Pro 25:4

Pro 17:3; Isa 1:25-27; Mal 3:3; 2Ti 2:20, 2Ti 2:21; 1Pe 1:7

TSK: Pro 25:5

away : Pro 20:8; 1Ki 2:33, 1Ki 2:46; Est 7:10, Est 8:11-17; Psa 101:7, Psa 101:8

his : Pro 16:12, Pro 20:28, Pro 29:14; Isa 9:7, Isa 16:5

TSK: Pro 25:6

Put not forth thyself : Heb. Set not out thy glory, Pro 25:27, Pro 27:2

in the presence : Pro 16:19; Exo 3:11; 1Sa 9:20-22, 1Sa 15:17, 1Sa 18:18-23; 2Sa 7:8-17; Psa 131:1; Jer 1:6-10; Amo 7:12-15

TSK: Pro 25:7

that it : Pro 16:19; Luk 14:8-10

Come : Be humble; affect not high things; keep thyself quiet; and thou shalt live at ease, in safety, and in peace. Rev 4:1

than : Luk 18:14; 1Pe 5:5

TSK: Pro 25:8

hastily : Pro 17:14, Pro 18:6, Pro 30:33; 2Sa 2:14-16, 2Sa 2:26; 2Ki 14:8-12; Luk 14:31, Luk 14:32

what : Pro 14:12; Jer 5:31; Mat 5:25

TSK: Pro 25:9

with : Mat 18:5-17

a secret to another : or, the secret of another, Pro 11:13, Pro 20:19

TSK: Pro 25:10

thine : Psa 119:39

TSK: Pro 25:11

word : Pro 15:23, Pro 24:26; Ecc 12:10; Isa 50:4

fitly spoken : Heb. spoken upon his wheels

is like : Rather ""is like golden apples (tappuchim , in Arabic, tuffach ), in baskets (maskeeyoth , in Arabic, shakeekat ), of silver.""A word spoken with propriety, opportunely, and suitably to the occasion, is as much in its place, and as conspicuously beautiful, as the golden fruit which appears through the apertures of an exquisitely wrought silver basket.

TSK: Pro 25:12

an earring : Job 42:11

a wise : Pro 1:8, Pro 1:9, Pro 9:8, Pro 15:5, Pro 15:31, Pro 15:32, Pro 27:5, Pro 27:6; 1Sa 25:31-34; Psa 141:5

TSK: Pro 25:13

Pro 25:25, Pro 13:17, Pro 26:6; Phi 2:25-30

TSK: Pro 25:14

boasteth : Pro 20:6; 1Ki 22:11; Luk 14:11, Luk 18:10-14; 2Co 11:13-18, 2Co 11:31; 2Pe 2:15-19; Jud 1:12, Jud 1:13, Jud 1:16

of a false gift : Heb. in a gift of falsehood

TSK: Pro 25:15

long : Pro 15:1, Pro 16:14; Gen. 32:4-21; 1Sa 25:14, 24-44; Ecc 10:4

the bone : Rather, ""a bone;""that is, soft and conciliating language will often accomplish the most difficult things.

TSK: Pro 25:16

Hast : Pro 24:13, Pro 24:14; Jdg 14:8, Jdg 14:9; 1Sa 14:25-27; Isa 7:15, Isa 7:22

lest : Pro 25:27, Pro 23:8; Luk 21:34; Eph 5:18

TSK: Pro 25:17

Withdraw thy foot from thy neighbour’ s : or, Let thy foot be seldom in thy neighbour’ s, Gen 19:2, Gen 19:3; Jdg 19:18-21

weary : Heb. full, Rom 15:24

TSK: Pro 25:18

Pro 12:18; Psa 52:2, Psa 55:21, Psa 57:4, Psa 120:3, Psa 120:4, Psa 140:3; Jer 9:3, Jer 9:8; Jam 3:6

TSK: Pro 25:19

2Ch 28:20, 2Ch 28:21; Job 6:14-20; Isa 30:1-3, Isa 36:6; Eze 29:6, Eze 29:7; 2Ti 4:16

TSK: Pro 25:20

that taketh : Deu 24:12-17; Job 24:7-10; Isa 58:7; Jam 2:15, Jam 2:16

vinegar : Pro 10:26

so : Psa 137:3, Psa 137:4; Ecc 3:4; Dan 6:18; Rom 12:15; Jam 5:15

TSK: Pro 25:21

Pro 24:17; Exo 23:4, Exo 23:5; Mat 5:44; Luk 10:33-36; Rom 12:20, Rom 12:21

TSK: Pro 25:22

For : Not to consume, but to melt him into kindness; a metaphor taken from smelting metalic ores.

the Lord : 2Sa 16:12; Mat 10:13; 1Co 15:18

TSK: Pro 25:23

north : Job 37:22

driveth : etc. or, bringeth forth rain; so doth a backbiting tongue an angry countenance, Monconys says, that when travelling on the second of January, 1648, from Tripoli in Syria, between Lebanon and the sea, it rained without ceasing, while the north wind blew directly in his face.

so : Pro 26:20; Psa 15:3, Psa 101:5; Rom 1:30; 2Co 12:20

TSK: Pro 25:24

Pro 19:13, Pro 21:9, Pro 21:19, Pro 27:15, Pro 27:16

TSK: Pro 25:25

cold : Gen 21:16-19; Exo 17:2, Exo 17:3, Exo 17:6; Jdg 15:18, Jdg 15:19; 2Sa 23:15; Psa 42:1, Psa 42:2; Psa 63:1; Isa 55:1; Jer 18:14; Joh 7:37; Rev 21:6, Rev 22:17

so : Pro 15:30; Isa 52:7; Nah 1:15; Luk 2:10, Luk 2:11; Rom 10:15; 1Ti 1:15

TSK: Pro 25:26

Gen 4:8; 1Sa 22:14-18; 2Ch 24:21, 2Ch 24:22; Mat 23:34-37, Mat 26:69-74; Act 7:52; 1Th 2:15; Rev 17:6

TSK: Pro 25:27

not good : Pro 25:16

so : Pro 27:2; Joh 5:44; 2Co 12:1, 2Co 12:11; Phi 2:3

TSK: Pro 25:28

Pro 16:32, Pro 22:24; 1Sa 20:30, 1Sa 25:17

TSK: Pro 26:1

in summer : 1Sa 12:17, 1Sa 12:18

so : Pro 26:3, Pro 28:16; Jdg 9:7, Jdg 9:20, Jdg 9:56, Jdg 9:57; Est 3:1-15, Est 4:6, Est 4:9; Psa 12:8, Psa 15:4; Psa 52:1 *title Ecc 10:5-7

TSK: Pro 26:2

so : Num 23:8; Deu 23:4, Deu 23:5; 1Sa 14:28, 1Sa 14:29, 1Sa 17:43; 2Sa 16:12; Neh 13:2; Psa 109:28

TSK: Pro 26:3

According to our notions, we should rather say, a bridle for the horse, and a whip for the ass; but it should be considered, that the Eastern asses are not only much more beautiful, but better goers that ours; and being active and well broken, they need only a bridle to guide them; whereas their horses being scarce, and often caught wild, and badly broken, are much less manageable, and need the correction of the whip.

Pro 10:13, Pro 17:10, Pro 19:25, Pro 27:22; Jdg 8:5-7; Psa 32:9; 1Co 4:21; 2Co 10:6; 2Co 13:2

TSK: Pro 26:4

Pro 17:14; Jdg 12:1-6; 2Sa 19:41-43; 1Ki 12:14, 1Ki 12:16; 2Ki 14:8-10; 1Pe 2:21-23, 1Pe 3:9; Jud 1:9

TSK: Pro 26:5

a fool : 1Ki 22:24-28; Jer 36:17, Jer 36:18; Mat 15:1-3, Mat 16:1-4, Mat 21:23-27, 22:15-32; Luk 12:13-21, Luk 13:23-30; Joh 8:7, Joh 9:26-33; Tit 1:13

lest : Pro 26:12, Pro 28:11; Rom 11:25

conceit : Heb. eyes, Isa 5:21; Rom 12:16

TSK: Pro 26:6

sendeth : Pro 10:26, Pro 13:17, Pro 25:13; Num 13:31

damage : or, violence

TSK: Pro 26:7

not equal : Heb. lifted up

so : Pro 26:9, Pro 17:7; Psa 50:16-21, Psa 64:8; Mat 7:4, Mat 7:5; Luk 4:23

TSK: Pro 26:8

bindeth a stone in a sling : Heb. putteth a precious stone in a heap of stones, This probably refers, as Coverdale understands it, to the custom of throwing a stone to the heap under which a criminal was buried. So the Vulgate, Sicut qui mittit lapidem in acervum Mercurii; ita qui tribuit insipienti honorem , ""As he who throws a stone to Mercury’ s heap, so is he who gives honour to a fool.""Mercury was a heathen god of highways; and stones were erected in different parts to guide the traveller: hence those lines of Dr. Young,

""Death stands like Mercuries in every way;

And kindly points us to our journey’ s end."

so : Pro 26:1, Pro 19:10, Pro 30:22

TSK: Pro 26:9

Pro 23:35

TSK: Pro 26:10

The great : etc. or, A great man grieveth all; and he hireth the fool, he hireth also the transgressors.

both : Pro 11:31; Rom 2:6

TSK: Pro 26:11

a dog : Exo 8:15; Mat 12:45; 2Pe 2:22

returneth to his folly : Heb. iterateth his folly

TSK: Pro 26:12

Seest : Pro 22:29, Pro 29:20; Mat 21:31; Luk 7:44

a man : Pro 26:5, Pro 26:16, Pro 28:11, Pro 29:20; Mat 21:31; Luk 18:11; Rom 12:16; 1Co 3:18, 1Co 3:19; 2Co 8:1, 2Co 8:2; Rev 3:17

TSK: Pro 26:13

Pro 15:19, Pro 19:15, Pro 22:13

TSK: Pro 26:14

Pro 6:9, Pro 6:10, Pro 12:24, Pro 12:27, Pro 24:33; Heb 6:12

TSK: Pro 26:15

slothful : Pro 19:24

it grieveth him : or, he is weary

TSK: Pro 26:16

Pro 26:12, Pro 12:15; 1Pe 3:15

TSK: Pro 26:17

passeth : Pro 17:11, Pro 18:6, Pro 20:3; Luk 12:14; 2Ti 2:23, 2Ti 2:24

meddleth : or, is enraged

TSK: Pro 26:18

firebrands : Heb. flames, or sparks

arrows : Pro 7:23, Pro 25:18; Gen 49:23

TSK: Pro 26:19

and : Pro 10:23, Pro 14:9, Pro 15:21; Eph 5:4; 2Pe 2:13

TSK: Pro 26:20

Where no wood is : Heb. Without wood

so : Pro 26:22, Pro 16:28, Pro 22:10; Jam 3:6

talebearer : or, whisperer

ceaseth : Heb. is silent

TSK: Pro 26:21

Pro 10:12, Pro 15:18, Pro 29:22, Pro 30:33; 2Sa 20:1; 1Ki 12:2, 1Ki 12:3, 1Ki 12:20; Psa 120:4

TSK: Pro 26:22

words : Pro 18:8, Pro 20:19; Eze 22:9

innermost parts : Heb. chambers

TSK: Pro 26:23

That is, ardent professions of friendship from a wicked heart, however smooth, shining, and splendid they may appear, are like a vile vessel covered over with base metal.

Pro 10:18; 2Sa 20:9, 2Sa 20:10; Eze 33:31; Luk 22:47, Luk 22:48

TSK: Pro 26:24

dissembleth : or, is known

deceit : Pro 11:1, Pro 12:5, Pro 12:17, Pro 12:20, Pro 14:8

TSK: Pro 26:25

speaketh fair : Heb. maketh his voice gracious, Psa 12:2, Psa 28:3; Jer 9:2-8; Mic 7:5

believe : Jer 12:6; Mat 24:23

seven : Pro 6:16-19

TSK: Pro 26:26

Whose hatred is covered by deceit : or, Hatred is covered in secret, Gen 4:8; 1Sa 18:17, 1Sa 18:21; 2Sa 3:27-30, 2Sa 13:22-28; Psa 55:21-23

TSK: Pro 26:27

diggeth : Pro 28:10; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 10:2, Psa 57:6; Ecc 10:8

TSK: Pro 26:28

lying : He that injures another hates him in proportion to the injury; Proprium humani ingenii est , odisse quem leseris , says Tacitlus, and strange to say, in proportion to the innocence of the injured. Joh 8:40, Joh 8:44-49, Joh 10:32, Joh 10:33, Joh 15:22-24

a flattering : Pro 6:24, Pro 7:5, Pro 7:21-23, Pro 29:5; Luk 20:20, Luk 20:21

TSK: Pro 27:1

Boast : Psa 95:7; Isa 56:12; Luk 12:19, Luk 12:20; 2Co 6:2; Jam 4:13-16

to morrow : Heb. to morrow day

thou : 1Sa 28:19

TSK: Pro 27:2

Pro 25:27; 2Co 10:12, 2Co 10:18, 2Co 12:11

TSK: Pro 27:3

heavy : Heb. heaviness

but : Pro 17:12; Gen 34:25, Gen 34:26, Gen 49:7; 1Sa 22:18, 1Sa 22:19; Est 3:5, Est 3:6; Dan 3:19; 1Jo 3:12

TSK: Pro 27:4

cruel, and anger is outrageous : Heb. cruelty, and anger an overflowing, Jam 1:19-21

but : Pro 14:30; Gen 26:14, Gen 37:11; Job 5:2; Mat 27:18; Act 5:17 *marg. Act 7:9, Act 17:5; Rom 1:29; Jam 3:14-16, Jam 4:5, Jam 4:6; 1Jo 3:12

envy : or, jealousy, Pro 6:34; Son 8:6

TSK: Pro 27:5

Pro 28:23; Lev 19:17; Mat 18:15; Gal 2:14; 1Ti 5:20

TSK: Pro 27:6

the wounds : 2Sa 12:7-15; Job 5:17, Job 5:18; Psa 141:5; Heb 12:10; Rev 3:19

the kisses : Pro 10:18, Pro 26:23-26; 2Sa 20:9, 2Sa 20:10; Mat 26:48-50

deceitful : or, earnest, or, frequent

TSK: Pro 27:7

full : Num 11:4-9, Num 11:18-20, Num 21:5

loatheth : Heb. treadeth under foot

to : Job 6:7; Luk 15:16, Luk 15:17; Joh 6:9

TSK: Pro 27:8

a bird : Job 39:14-16; Isa 16:2

man : Pro 21:16; Gen 4:16, Gen 16:6-8; 1Sa 22:5, 1Sa 27:1-12; 1Ki 19:9; Neh 6:11-13; Jon 1:3, Jon 1:10-17; 1Co 7:20; Jud 1:13

TSK: Pro 27:9

Ointment : Pro 7:17; Jdg 9:9; Psa 45:7, Psa 45:8, Psa 104:15, Psa 133:2; Son 1:3, Son 3:6, Son 4:10; Joh 12:3; 2Co 2:15, 2Co 2:16

so : Pro 15:23, Pro 16:21, Pro 16:23, Pro 16:24; Exo 18:17-24; 1Sa 23:16, 1Sa 23:17; Ezr 10:2-4; Act 28:15

by hearty counsel : Heb. from the counsel of the soul

TSK: Pro 27:10

own : 2Sa 19:24, 2Sa 19:28, 2Sa 21:7; 1Ki 12:6-8; 2Ch 24:22; Isa 41:8-10; Jer 2:5

neither : Pro 19:7; Job 6:21-23; Oba 1:12-14

better : Pro 17:17, Pro 18:24; Luk 10:30-37; Act 23:12, Act 23:23-35

TSK: Pro 27:11

be wise : Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Ecc 2:18-21; Phm 1:7, Phm 1:19, Phm 1:20; 2Jo 1:4

that I : Psa 119:42, Psa 127:4, Psa 127:5

TSK: Pro 27:12

Pro 18:10, Pro 22:3; Exo 9:20, Exo 9:21; Psa 57:1-3; Isa 26:20, Isa 26:21; Mat 3:7; Heb 6:18; Heb 11:7; 2Pe 3:7, 2Pe 3:10-14

TSK: Pro 27:13

Pro 6:1-4, Pro 20:16, Pro 22:26, Pro 22:27; Exo 22:26

TSK: Pro 27:14

He that : 2Sa 15:2-7, 2Sa 16:16-19, 2Sa 17:7-13; 1Ki 22:6, 1Ki 22:13; Jer 28:2-4; Act 12:22, Act 12:23

TSK: Pro 27:15

A continual : Pro 19:13, Pro 21:9, Pro 21:19, Pro 25:24; Job 14:19

TSK: Pro 27:16

the ointment : Joh 12:3

TSK: Pro 27:17

Iron : 1Sa 13:20, 1Sa 13:21

so : Pro 27:9; Jos 1:18, Jos 2:24; 1Sa 11:9, 1Sa 11:10, 1Sa 23:16; 2Sa 10:11, 2Sa 10:12; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; 1Th 3:3; 2Ti 1:8, 2Ti 1:12, 2Ti 2:3, 2Ti 2:9-13; Heb 10:24; Jam 1:2; 1Pe 4:12, 1Pe 4:13

TSK: Pro 27:18

keepeth : Son 8:12; 1Co 9:7, 1Co 9:13

so : Pro 17:2, Pro 22:29; Gen 24:2, Gen 24:3, Gen 39:2-5, Gen 39:22, Gen 39:23; Exo 24:13; 2Ki 3:11; 2Ki 5:2, 2Ki 5:3, 2Ki 5:25, 2Ki 5:27; Mar 10:43; Act 10:7; Col 3:22

shall be : 1Sa 2:30; Psa 123:2; Mat 24:25, Mat 24:46, Mat 25:21, Mat 25:22; Luk 12:37, Luk 12:43, Luk 12:44; Joh 12:26; 1Pe 2:18, 1Pe 2:21

TSK: Pro 27:19

in : Jam 1:22-25

so : Gen 6:5; Psa 33:15; Mar 7:21

TSK: Pro 27:20

Hell : Pro 30:15, Pro 30:16; Hab 2:5

never : Heb. not

so : Pro 23:5; Ecc 1:8, Ecc 2:10, Ecc 2:11, Ecc 5:10, Ecc 5:11, Ecc 6:7; Jer 22:17; 1Jo 2:16

TSK: Pro 27:21

the fining : Pro 17:3; Psa 12:6, Psa 66:10; Zec 13:9; Mal 3:3; 1Pe 1:7, 1Pe 4:12

so : 1Sa 18:7, 1Sa 18:8, 1Sa 18:15, 1Sa 18:16, 1Sa 18:30; 2Sa 14:25, 2Sa 15:6-12

TSK: Pro 27:22

Pro 23:35; Exo 12:30, Exo 14:5, Exo 15:9; 2Ch 28:22, 2Ch 28:23; Isa 1:5; Jer 5:3; Jer 44:15, Jer 44:16; Rev 16:10, Rev 16:11

TSK: Pro 27:23

diligent : Gen 31:38-40, Gen 33:13; 1Sa 17:28; 1Ch 27:29-31; 2Ch 26:10; Eze 34:22-24, Eze 34:31; Joh 21:15-17; 1Pe 5:2

look well : Heb. set thy heart, Pro 24:32 *marg. Exo 7:23; Deu 32:46

TSK: Pro 27:24

For : Pro 23:5; Zep 1:18; 1Ti 6:17, 1Ti 6:18

riches : Heb. strength, Jam 1:10

doth : 2Sa 7:16; Psa 89:36; Isa 9:7

every generation : Heb. generation and generation

TSK: Pro 27:25

hay : Rather, herbage, as chatzir uniformly denotes. Pro 10:5; Psa 104:14

TSK: Pro 27:26

Job 31:20

TSK: Pro 27:27

enough : Pro 30:8, Pro 30:9; Mat 6:33

maintenance : Heb. life

TSK: Pro 28:1

wicked : Lev 26:17, Lev 26:36; Deu 28:7, Deu 28:25; 2Ki 7:6, 2Ki 7:7, 2Ki 7:15; Psa 53:5; Isa 7:2; Jer 20:4

the righteous : Exo 11:8; Psa 27:1, Psa 27:2, Psa 46:2, Psa 46:3, Psa 112:7; Isa 26:3, Isa 26:4; Dan 3:16-18, Dan 6:10, Dan 6:11; Act 4:13, Act 14:3; 1Th 2:2

TSK: Pro 28:2

the transgression : 1Ki 15:25, 1Ki 15:28, 16:8-29; 2Kings 15:8-31; 2Ch 36:1-12; Isa 3:1-7; Hos 13:11

but : Gen 45:5-8; 2Ch 32:20-26; Job 22:28-30; Ecc 9:15; Isa 58:12; Dan 4:27

by a man : etc. by men of understanding and wisdom shall they likewise be prolonged

TSK: Pro 28:3

poor man : Mat 18:28-30

which leaveth no food : Heb. without food

TSK: Pro 28:4

that : 1Sa 23:19-21; Psa 10:3, Psa 49:18; Jer 5:30; Mat 3:15; Act 12:22, Act 24:2-4; Rom 1:32; 1Jo 4:5

but : 1Sa 15:14-24, 1Sa 22:14, 1Sa 22:15; 1Ki 18:18, 1Ki 18:21, 1Ki 20:41, 1Ki 20:42, 1Ki 21:19, 1Ki 21:20, 1Ki 22:19-28; 2Ki 3:13, 2Ki 3:14; Neh 5:7-13, Neh 13:8-11, Neh 13:17-20, Neh 13:23-26, Neh 13:28; Mat 3:7, Mat 14:4; Act 15:2, Act 19:9; Gal 2:3-6; Eph 5:11; 1Th 2:2; Jud 1:3

TSK: Pro 28:5

Pro 15:24, Pro 24:7; Psa 25:14, Psa 92:6; Jer 4:22; Mar 4:10-13; Joh 7:17; 1Co 2:14, 1Co 2:15; Jam 1:5; 1Jo 2:20, 1Jo 2:27

TSK: Pro 28:6

Pro 28:18, Pro 16:8, Pro 19:1, Pro 19:22; Luk 16:19-23; Act 24:24-27

TSK: Pro 28:7

keepeth : Pro 2:1-6, 3:1-35

but : Pro 28:24, Pro 19:26, Pro 23:19-22, Pro 29:3, Pro 29:15; Luk 15:13, Luk 15:30; 1Pe 4:3, 1Pe 4:4

is a companion of riotous men : or, feedeth gluttons

TSK: Pro 28:8

that by : Pro 13:22; Job 27:16, Job 27:17; Ecc 2:26

unjust gain : Heb. by increase, Lev 25:36; Eze 18:8, Eze 18:13, Eze 18:17

pity : Pro 19:7; 2Sa 12:6

TSK: Pro 28:9

turneth : Pro 21:13; Isa 1:15, Isa 1:16, Isa 58:7-11; Zec 7:11-13; 2Ti 4:3, 2Ti 4:4

even : Pro 15:8; Psa 66:18, Psa 109:7; Luk 13:25-27

TSK: Pro 28:10

causeth : Num 31:15, Num 31:16; 1Sa 26:19; Act 13:8-10; Rom 16:17, Rom 16:18; 2Co 11:3, 2Co 11:4, 2Co 11:13-15; Gal 1:8, Gal 1:9, Gal 2:4, Gal 3:1-4; 2Pe 2:18-20; Rev 2:14

he shall : Pro 26:27; Psa 7:15, Psa 7:16, Psa 9:15; Ecc 10:8

but : Pro 10:3, Pro 15:6, Pro 21:20; Deu 7:12-14; Psa 37:11, Psa 37:25, Psa 37:26; Mat 6:33

TSK: Pro 28:11

rich : Pro 18:11, Pro 23:4; Isa 10:13, Isa 10:14; Eze 28:3-5; Luk 16:13, Luk 16:14; 1Co 3:18, 1Co 3:19; 1Ti 6:17

his own conceit : Heb. his eyes, Pro 26:16; Isa 5:21; Rom 11:25, Rom 12:16

the poor : Pro 18:17, Pro 19:1; Job 32:9; Ecc 9:15-17

TSK: Pro 28:12

righteous : Pro 28:28, Pro 11:10, Pro 29:2; 1Ch 15:25-28, 16:7-36, 1Ch 29:20-22; 2Ch 7:10, 2Ch 30:22-27; Est 8:15-17; Job 29:11-20; Luk 19:37, Luk 19:38

but : 1Sa 24:11; 1Kings 17:3-24, 1Ki 18:13, 1Ki 19:3; Ecc 10:6, Ecc 10:16; Jer 36:26; Heb 11:37, Heb 11:38

hidden : Heb. sought for, Jer 5:1

TSK: Pro 28:13

that : Pro 10:12, Pro 17:9; Gen 3:12, Gen 3:13, Gen 4:9; 1Sa 15:13, 1Sa 15:24; Job 31:33; Psa 32:3-5; Jer 2:22, Jer 2:23; Mat 23:25-28

whoso : Lev 26:40-42; 1Ki 8:47-49; Job 33:27; Psa 51:1-5, Psa 51:10; Jer 3:12, Jer 3:13; Dan 9:20-23; Luk 15:18-24; 1Jo 1:8-10

and forsaketh : Exo 10:16, Exo 10:17; 1Sa 15:30; Mat 3:6-10, Mat 27:4, Mat 27:5; Act 26:20

TSK: Pro 28:14

Happy : Pro 23:17; Psa 2:11, Psa 16:8, Psa 112:1; Isa 66:2; Jer 32:40; Rom 11:20; Heb 4:1; 1Pe 1:17

but : Pro 29:1; Exo 7:22, Exo 14:23; Job 9:4; Rom 2:4

TSK: Pro 28:15

a roaring : Pro 20:2; Hos 5:11; 1Pe 5:8

a ranging : Pro 17:12; 2Ki 2:24; Hos 13:8

so : Exo 1:14-16, Exo 1:22; 1Sa 22:17-19; 2Ki 15:16, 2Ki 21:16; Est 3:6-10; Mat 2:16

TSK: Pro 28:16

prince : 1Ki 12:10, 1Ki 12:14; Neh 5:15; Ecc 4:1; Isa 3:12; Amo 4:1

he that : Exo 18:21; Isa 33:15, Isa 33:16; Jer 22:15-17

TSK: Pro 28:17

Gen 9:6; Exo 21:14; Num. 35:14-34; 1Ki 21:19, 1Ki 21:23; 2Ki 9:26; 2Ch 24:21-25; Mat 27:4, Mat 27:5; Act 28:4

TSK: Pro 28:18

walketh : Pro 10:9, Pro 10:25, Pro 11:3-6; Psa 25:21, Psa 26:11, Psa 84:11; Gal 2:14

but : Pro 28:6; Num 22:32; Psa 73:18-20, Psa 125:5; 1Th 5:3; 2Pe 2:1-3; Rev 3:3

TSK: Pro 28:19

that tilleth : Pro 12:11, Pro 14:4, Pro 27:23-27

but : Pro 13:20, Pro 23:20, Pro 23:21; Jdg 9:4; Luk 15:12-17

TSK: Pro 28:20

faithful : Pro 20:6; 1Sa 22:14; Neh 7:2; Psa 101:6, Psa 112:4-9; Luk 12:42, Luk 16:1, Luk 16:10-12; 1Co 4:2-5; Rev 2:10, Rev 2:13

but : Pro 28:22, Pro 13:11, Pro 20:21, Pro 23:4; 2Ki 5:20-27; 1Ti 6:9, 1Ti 6:10

innocent : or, unpunished, Pro 17:5 *marg.

TSK: Pro 28:21

respect : Pro 18:5, Pro 24:23; Exo 23:2, Exo 23:8

for : Erasmus observes that this expression probably originated from the circumstance of holding out a piece of bread to a dog, in order to soothe him. Eze 13:19; Hos 4:18; Mic 3:5, Mic 7:3; Rom 16:18; 2Pe 2:3

TSK: Pro 28:22

that hasteth : etc. Heb. that hath an evil eye

hasteth to be rich : Pro 28:20; 1Ti 6:9

an evil : Pro 23:6; Mat 20:15; Mar 7:22

and : Gen 13:10-13, Gen 19:17; Job 20:18-22, Job 27:16, Job 27:17

TSK: Pro 28:23

Pro 27:5, Pro 27:6; 2Sa 12:7; 1Ki 1:23, 1Ki 1:32-40; Psa 141:5; Mat 18:15; Gal 2:11; 2Pe 3:15, 2Pe 3:16

TSK: Pro 28:24

robbeth : Pro 19:26; Jdg 17:2; Mat 15:4-6

the same : Pro 28:7, Pro 13:20, Pro 18:9

a destroyer : Heb. a man destroying

TSK: Pro 28:25

that is : Pro 10:12, Pro 13:10, Pro 15:18, Pro 21:24, Pro 22:10, Pro 29:22

he that putteth : Psa 84:12; Jer 17:7, Jer 17:8; 1Ti 6:6

made : Pro 11:25, Pro 13:4, Pro 15:30; Isa 58:11

TSK: Pro 28:26

that : Pro 3:5; 2Ki 8:13; Jer 17:9; Mar 7:21-23, Mar 14:27-31; Rom 8:7

but : Job 28:28; 2Ti 3:15; Jam 1:5, Jam 3:13-18

TSK: Pro 28:27

that giveth : Pro 19:17, Pro 22:9; Deu 15:7, Deu 15:10; Psa 41:1-3, Psa 112:5-9; 2Co 9:6-11; Heb 13:16

hideth : Isa 1:15

shall : Pro 11:26, Pro 24:24

TSK: Pro 28:28

the wicked : Pro 28:12, Pro 29:2

hide : Job 24:4

they perish : Est 8:17; Act 12:23, Act 12:24

TSK: Pro 29:1

He, that being often reproved : Heb. a man of reproofs, Pro 1:24-31; 1Sa 2:25, 1Sa 2:34; 1Ki 17:1, 1Ki 18:18, 1Ki 20:42, 1Ki 21:20-23; 1Ki 22:20-23, 1Ki 22:28, 1Ki 22:34-37; 2Ch 25:16, 2Ch 33:10, 2Ch 36:15-17; Jer 25:3-5; Jer 26:3-5, Jer 35:13-16; Zec 1:3-6; Mat 26:21-25; Joh 6:70, Joh 6:71; Joh 13:10, Joh 13:11, Joh 13:18, Joh 13:26; Act 1:18, Act 1:25

hardeneth : 2Ch 36:13; Neh 9:29; Isa 48:4; Jer 17:23

shall : Pro 6:15, Pro 28:18; Isa 30:13, Isa 30:14; Zec 7:11-14; 1Th 5:3

TSK: Pro 29:2

the righteous : Pro 11:10, Pro 28:12, Pro 28:28; Est 8:15; Psa 72:1-7; Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6; Rev 11:15

in authority : or, increased

when the wicked : Est 3:15; Ecc 10:5; Mat 2:3, Mat 2:16

TSK: Pro 29:3

loveth : Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:24, Pro 23:25, Pro 27:11; Luk 1:13-17

he : Pro 5:8-10, Pro 6:26, Pro 21:17, Pro 21:20, Pro 28:7, Pro 28:19; Luk 15:13, Luk 15:30

TSK: Pro 29:4

king : Pro 29:14, Pro 16:12, Pro 20:8; 1Sa 13:13; 2Sa 8:15; 1Ki 2:12; Psa 89:14, Psa 99:4; Isa 9:7, Isa 49:8

he that receiveth gifts : Heb. a man of oblations, 2Ki 15:18-20; Jer 22:13-17; Dan 11:20; Mic 7:3

TSK: Pro 29:5

that : Pro 7:5, Pro 7:21, Pro 20:19, Pro 26:24, Pro 26:25, Pro 26:28; 2Sa 14:17-24; Job 17:5; Psa 5:9, Psa 12:2; 1Th 2:5

spreadeth : Pro 1:17; Lam 1:13; Hos 5:1; Luk 20:20, Luk 20:21; Rom 16:18

TSK: Pro 29:6

the transgression : Pro 5:22, Pro 11:5, Pro 11:6, Pro 12:13; Job 18:7-10; Psa 11:6; Isa 8:14, Isa 8:15; 2Ti 2:26

but : Psa 97:11, Psa 118:15, Psa 132:16; Rom 5:2, Rom 5:3; Jam 1:2; 1Pe 1:8; 1Jo 1:4

TSK: Pro 29:7

considereth : Job 29:16, Job 31:13, Job 31:21; Psa 31:7, Psa 41:1; Gal 6:1

but : Pro 21:13; 1Sa 25:9-11; Jer 5:28, Jer 22:15-17; Eze 22:7, Eze 22:29-31; Mic 3:1-4

TSK: Pro 29:8

Scornful : Pro 11:11; Isa 28:14-22; Mat 27:39-43; Joh 9:40, Joh 9:41, Joh 11:47-50; 1Th 2:15, 1Th 2:16

bring a city into a snare : or, set a city on fire, Jam 3:5, Jam 3:6

wise : Exo 32:10-14; Num 16:48, Num 25:11; Deu 9:18-20; 2Sa 24:16, 2Sa 24:17; Jer 15:1; Eze 22:30; Amo 7:2-6; Jam 5:15-18

TSK: Pro 29:9

Pro 26:4; Ecc 10:13; Mat 7:6, Mat 11:17-19

TSK: Pro 29:10

The bloodthirsty : Heb. Men of bloods, Gen 4:5-8; 1Sa 20:31-33, 1Sa 22:11-23; 1Ki 21:20, 1Ki 22:8; 2Ch 18:7; Mar 6:18, Mar 6:19, Mar 6:24-27; Joh 15:18, Joh 15:19; 1Jo 3:12, 1Jo 3:13

but : 1Sa 15:11; Jer 13:15-17, Jer 18:20, Jer 40:14-16; Luk 23:34; Joh 5:34; Act 7:60; Rom 10:1

TSK: Pro 29:11

Pro 12:16, Pro 12:23, Pro 14:33; Jdg 16:17; Amo 5:13; Mic 7:5

TSK: Pro 29:12

Pro 20:8, Pro 25:23; 1Sam. 22:8-23, 1Sa 23:19-23; 2Sa 3:7-11, 2Sa 4:5-12; 1Ki 21:11-13; 2Ki 10:6, 2Ki 10:7; Psa 52:2-4, Psa 101:5-7

TSK: Pro 29:13

the deceitful man : or, the usurer, Mat 9:9; 1Co 6:10

meet : Pro 22:2; Exo 22:25, Exo 22:26; Lev 25:35-37; Neh 5:5-7

Lord : Psa 13:3; Mat 5:45; Eph 2:1

TSK: Pro 29:14

king : Pro 29:4, Pro 16:12, Pro 20:28, Pro 25:5, Pro 28:16; Job 29:11-18; Psa 72:2-4, Psa 72:12-14, Psa 82:2, Psa 82:3; Psa 89:2; Isa 1:17, Isa 11:4; Jer 5:28, Jer 22:16; Dan 4:27

his throne : Isa 9:6, Isa 9:7; Luk 1:32, Luk 1:33; Heb 1:8, Heb 1:9

TSK: Pro 29:15

a rod, Pro 29:17, Pro 29:21, Pro 22:6, Pro 22:15, Pro 23:13, Pro 23:14; Heb 12:10, Heb 12:11

a child : Pro 10:1, Pro 10:5, Pro 17:21, Pro 17:25; 1Ki 1:6

TSK: Pro 29:16

the wicked : Pro 29:2 *marg.

but : Psa 37:34, Psa 37:36, Psa 58:10, Psa 91:8, Psa 92:9, Psa 92:11, Psa 112:8; Rev 15:4, Rev 18:20

TSK: Pro 29:17

Pro 29:15, Pro 13:24, Pro 19:18, Pro 22:15, Pro 23:13, Pro 23:14

TSK: Pro 29:18

there : 1Sa 3:1; Hos 4:6; Amo 8:11, Amo 8:12; Mat 9:36; Rom 10:13-15

perish : or, is made naked, 2Ch 28:19

but : Pro 19:16; Psa 19:11, Psa 119:2; Luk 11:28; Joh 13:17, Joh 14:21-23; Jam 1:25; Rev 22:14

TSK: Pro 29:19

servant : Pro 26:3, Pro 30:22

though : Job 19:16

TSK: Pro 29:20

Seest : Pro 29:11; Ecc 5:2; Jam 1:19

words : or, matters, Pro 14:29, Pro 21:5

more : Pro 26:12

TSK: Pro 29:22

angry : Pro 10:12, Pro 15:18, Pro 17:19, Pro 26:21, Pro 30:33

a furious : Pro 17:19, Pro 22:24; Jam 3:16

TSK: Pro 29:23

man’ s : Pro 18:12; 2Ch 32:25, 2Ch 32:26, 2Ch 33:10-12, 2Ch 33:23, 2Ch 33:24; Job 22:29, Job 40:12; Isa 2:11, Isa 2:12; Dan 4:30-37, Dan 5:20, Dan 5:21; Luk 14:11, Luk 18:14; Act 12:23; Jam 4:6-10; 1Pe 5:5

honour : Pro 15:33; Deu 8:2, Deu 8:3, Deu 8:16; Isa 57:15, Isa 66:2; Mat 5:3, Mat 18:4, Mat 23:12

TSK: Pro 29:24

partner : Pro 1:11-19; Psa 50:18-22; Isa 1:23; Mar 11:17

hateth : Pro 6:32, Pro 8:36, Pro 15:32, Pro 20:2

he : Lev 5:1; Jdg 17:2

TSK: Pro 29:25

fear : Gen 12:11-13, Gen 20:2, Gen 20:11, Gen 26:7; Exo 32:22-24; 1Sa 15:24, 1Sa 27:1, 1Sa 27:11; 1Ki 19:3; Isa 57:11; Mat 10:28, Mat 15:12, Mat 26:69-74; Joh 3:2, Joh 9:22, Joh 12:42; Joh 19:12, Joh 19:13; Gal 2:11-13; 2Ti 4:16, 2Ti 4:17

whoso : Pro 16:20, Pro 18:10, Pro 30:5; 1Ch 5:20; Psa 118:8, Psa 125:1; Ecc 7:18; Dan 3:28, Dan 6:23; 1Pe 1:21

safe : Heb. set on high, Psa 69:29, Psa 91:14

TSK: Pro 29:26

seek : Pro 19:6; Psa 20:9

ruler’ s favour : Heb. face of a ruler, Pro 16:7, Pro 19:21, Pro 21:1; Gen 43:14; Ezr 7:27, Ezr 7:28; Neh 1:11; Est 4:16; Psa 20:9; Psa 62:12; Isa 46:9-11; Dan 4:35

TSK: Pro 29:27

Pro 24:9; Psa 119:115, Psa 139:21; Zec 11:8; Joh 7:7, Joh 15:17-19, Joh 15:23; 1Jo 3:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 25:1

A new section.

Copied out - In the sense of a transfer from oral tradition to writing.

Barnes: Pro 25:2

The earthly monarch might be, in some respects, the type of the heavenly, but here there is a marked contrast. The king presses further and further into all knowledge; God surrounds Himself as in "thick darkness,"and there are secrets unrevealed even after the fullest revelation.

Barnes: Pro 25:3

The other side of the thought of Pro 25:2. What the mind of God is to the searchers after knowledge, that the heart of the true and wise king is to those who try to guess its counsels.

Barnes: Pro 25:5

The interpretation of the proverb of Pro 25:4. The king himself, like the Lord whom he represents, is to sit as "a refiner of silver"Mal 3:3.

Barnes: Pro 25:6-7

The pushing, boastful temper is, in the long run, suicidal. It is wiser as well as nobler to take the lower place at first in humility, than to take it afterward with shame. Compare Luk 14:8-10, which is one of the few instances in which our Lord’ s teaching was fashioned, as to its outward form, upon that of this book.

Barnes: Pro 25:8

The general meaning is: It is dangerous to plunge into litigation. At all times, there is the risk of failure, and, if we fail, of being at the mercy of an irritated adversary. Without the italics, the clause may be rendered, "lest thou do something (i. e., something humiliating and vexatious) at the end thereof."

Barnes: Pro 25:9

An anticipation of the highest standard of ethical refinement Mat 18:15, but with a difference. Here the motive is prudential, the risk of shame, the fear of the irretrievable infamy of the betrayer of secrets. In the teaching of Christ the precept rests upon the divine authority and the perfect example.

Barnes: Pro 25:11

Apples of gold - Probably the golden colored fruit set in baskets (i. e., chased vessels of open worked silver); so is a word spoken upon its wheels (i. e., moving quickly and quietly on its way). The proverb may have had its origin in some kingly gift to the son of David, the work of Tyrian artists, like Hiram and his fellows. Others gazed on the cunning work and admired, but the wise king saw in the costly rarity a parable of something higher. "A word well set upon the wheels of speech"excelled it. Ornamentation of this kind in the precious metals was known, even as late as in the middle ages, as oeuvre de Salomon.

Barnes: Pro 25:12

The theme of this proverb being the same as that of Pro 25:11, its occurrence suggests the thought that rings used as ornaments for ears, or nose, or forehead, and other trinkets formed part of the works of art spoken of in the foregoing note, and that the king had something at once pointed and wise to say of each of them.

Barnes: Pro 25:13

A picture of the growing luxury of the Solomonic period. The "snow in harvest"is not a shower of snow or hail, which would be terrifying and harmful rather than refreshing (compare 1Sa 12:17-18); but, rather, the snow of Lebanon or Hermon put into wine or other drink to make it more refreshing in the scorching heat of May or June at the king’ s summer palace on Lebanon (1Ki 9:19, note; Son 7:4, note). More reviving even than the iced wine cup was the faithful messenger. Contrast Pro 10:26.

Barnes: Pro 25:14

The disappointment caused by him who promises much and performs little or nothing, is likened to the phenomena of an eastern climate; the drought of summer, the eager expectation of men who watch the rising clouds and the freshening breeze, the bitter disappointment when the breeze dies off, and the clouds pass away, and the wished for rain does not come.

Barnes: Pro 25:15

A soft tongue - Winning and gentle speech does what it seems at first least capable of doing; it overcomes obstacles which are as bones that the strongest jaws would fail to crush.

Barnes: Pro 25:16

Hast thou found honey? - Compare Jdg 14:8; 1Sa 14:27. The precept extends to the pleasure of which honey is the symbol.

Barnes: Pro 25:17

Let thy foot be seldom in the house of thy friend, etc. Though thy visits were sweet as honey, he may soon learn to loathe them.

Barnes: Pro 25:18

Maul - A heavy sledge hammer. The word is connected with "malleus:"its diminutive "mallet"is still in use.

Barnes: Pro 25:19

Stress is to be laid on the uselessness of the "broken tooth"and the "foot out of joint,"or tottering, rather than on the pain connected with them. The King James Version loses the emphasis and point of the Hebrew by inverting the original order, which is "a broken ... joint is confidence"etc.

Barnes: Pro 25:20

Examples of unwisdom and incongruity sharpen the point of the proverb. Pouring vinegar upon nitre or potash utterly spoils it. The effervescence caused by the mixture is perhaps taken as a type of the irritation produced by the "songs"sung out of season to a heavy heart.

The verb rendered "taketh away"may have the sense (as in Eze 16:11) of "adorning oneself,"and the illustration would then be, "as to put on a fine garment in time of cold is unseasonable, so is singing to a heavy heart."

Barnes: Pro 25:21-22

A precept reproduced by Paul Rom 12:20; the second clause of which seems at first sight to suggest a motive incompatible with a true charity. Lev 16:12 suggests an explanation. The high priest on the Day of Atonement was to take his censer, to fill it with "coals of fire,"and then to put the incense thereon for a sweet-smelling savor. So it is here. The first emotion in another caused by the good done to him may be one of burning shame, but the shame will do its work and the heart also will burn, and prayer and confession and thanksgiving will rise as incense to the throne of God. Thus, "we shall overcome evil with good."

Barnes: Pro 25:23

The marginal reading is far more accurate and gives a better sense. The northwest wind in Palestine commonly brings rain, and this was probably in the thought of the writer.

Barnes: Pro 25:24

Compare the Pro 21:9 note.

Barnes: Pro 25:25

The craving of wanderers for news from the home that they have left is as a consuming thirst, the news that quenches it as a refreshing fountain.

Barnes: Pro 25:26

Falling down before - i. e., Yielding and cringing. To see this instead of stedfastness, is as grievous as for the traveler to find the spring at which he hoped to quench his thirst turbid and defiled.

Barnes: Pro 25:27

So for men ... - A difficult sentence, the text of which is probably defective. The words are not in the original. Many commentators render: so to search into weighty matters is itself a weight, i. e., people soon become satiated with it as with honey. Possibly a warning against an over-curious searching into the mysteries of God’ s word or works.

Barnes: Pro 26:1

In Palestine there is commonly hardly any rain from the early showers of spring to October. Hence, "rain in harvest"became sometimes (see the marginal reference) a supernatural sign, sometimes, as here, a proverb for whatever was strange and incongruous.

Barnes: Pro 26:2

i. e., "Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse. It will never reach its goal."The marginal reading in the Hebrew, however, gives"to him"instead of "not"or "never;"i. e., "The causeless curse, though it may pass out of our ken, like a bird’ s track in the air, will come on the man who utters it."Compare the English proverb, "Curses, like young chickens, always come home to roost."

Barnes: Pro 26:4-5

Two sides of a truth. To "answer a fool according to his folly"is in Pro 26:4 to bandy words with him, to descend to his level of coarse anger and vile abuse; in Pro 26:5 it is to say the right word at the right time, to expose his unwisdom and untruth to others and to himself, not by a teaching beyond his reach, but by words that he is just able to apprehend. The apparent contradiction between the two verses led some of the rabbis to question the canonical authority of this book. The Pythagoreans had maxims expressing a truth in precepts seemingly contradictory.

Barnes: Pro 26:6

Cutteth off the feet - Mutilates him, spoils the work which the messenger ought to fulfill.

Drinketh damage - i. e., "has to drink full draughts of shame and loss"(compare Job 15:16).

Barnes: Pro 26:7

Or, Take away the legs of the lame man, and the parable that is in the mouth of fools: both are alike useless to their possessors. Other meanings are:

(1) "The legs of the lame man are feeble, so is parable in the mouth of fools."

(2) "the lifting up of the legs of a lame man, i. e., his attempts at dancing, are as the parable in the mouth of fools."

Barnes: Pro 26:8

i. e., "To give honor to the fool is like binding a stone in a sling; you cannot throw it."In each case you misapply and so waste. Others render in the sense of the margin: To use a precious stone where a pebble would be sufficient, is not less foolish than to give honor to a fool.

Barnes: Pro 26:9

Better: "As a thorn which is lifted up in the hand of the drunkard"etc. As such a weapon so used may do mischief to the man himself or to others, so may the sharp, keen-edged proverb when used by one who does not understand it.

Barnes: Pro 26:10

The word "God"is not in the original, and the adjective translated "great"is never used elsewhere absolutely in that sense. The simplest and best interpretation is: As the archer that woundeth everyone, so is he who hireth the fool, and he who hireth every passerby. Acting at random, entrusting matters of grave moment to men of bad repute, is as likely to do mischief as to shoot arrows at everyone.

Barnes: Pro 26:13

Compare the marginal reference note. Here there is greater dramatic vividness in the two words used:

(1) A roaring one,

(2) a lion, more specifically.

Barnes: Pro 26:15

Grieveth him - Better, wearieth him.

Barnes: Pro 26:16

Seven - The definite number used for the indefinite (compare Pro 24:16).

Reason - Better, a right judgment.

Barnes: Pro 26:18-19

The teacher cuts off the plea which people make when they have hurt their neighbor by lies, that they "did not mean mischief,"that they were "only in fun."Such jesting is like that of the madman flinging firebrands or arrows.

Barnes: Pro 26:21

Coals - Charcoal.

Barnes: Pro 26:22

Compare the marginal reference note.

Barnes: Pro 26:23

Burning lips - i. e., "Lips glowing with, affection, uttering warm words of love,"joined with a malignant heart, are like a piece of broken earthenware from the furnace, which glitters with the silver drops at stick to it, but is itself worthless.

Barnes: Pro 26:25

Seven abominations - Compare Pro 26:16 note. Here "seven"retains, perhaps, its significance as the symbol of completeness. Evil has, as it were, gone through all its work, and holds its accursed Sabbath in the heart in which all things are "very evil."

Barnes: Pro 26:26

Better, "Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest,"i. e., then, in the time of need, the feigned friendship will pass into open enmity.

Barnes: Pro 26:27

Rolleth a stone - The illustration refers, probably, to the use made of stones in the rough warfare of an earlier age. Compare Jdg 9:53; 2Sa 11:21. The man is supposed to be rolling the stone up to the heights.

Barnes: Pro 26:28

The lying tongue hates its victims.

Barnes: Pro 27:2

Another - An "alienus"rather than "alius."Praise to be worth anything must be altogether independent.

Barnes: Pro 27:3

Compare Ecclus. 22:15; a like comparison between the heaviest material burdens and the more intolerable load of unreasoning passion.

Barnes: Pro 27:4

Envy - Better, as in the margin, the violence of passion in the husband who thinks himself wronged (compare Pro 6:34).

Barnes: Pro 27:5

Secret love - Better, love that is hidden; i. e., love which never shows itself in this one way of rebuking faults. Rebuke, whether from friend or foe, is better than such love.

Barnes: Pro 27:6

Deceitful - Better, abundant. Very lavish is the enemy of the kisses that cover perfidy, but lavish of them only. His courtesy goes no deeper.

Barnes: Pro 27:7

The special instance covers the general law, that indulgence in pleasure of any kind brings on satiety and weariness, but self-restraint multiplies the sources of enjoyment.

Barnes: Pro 27:8

Change of place is thought of as in itself an evil. It is not easy for the man to find another home or the bird another nest. The maxim is characteristic of the earlier stages of Hebrew history, before exile and travel had made change of country a more familiar thing. Compare the feeling which made the thought of being "a fugitive and a vagabond"Gen 4:12-13 the most terrible of all punishments.

Barnes: Pro 27:10

"Better is a neighbor"who is really "near"in heart and spirit, than a brother who though closer by blood, is "far off"in feeling.

Barnes: Pro 27:11

The voice of the teacher to his true disciple. He pleads with him that the uprightness of the scholar will be the truest answer to all attacks on the character or teaching of the master.

Barnes: Pro 27:12-13

Compare the marginal reference.

Barnes: Pro 27:14

The picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.

Barnes: Pro 27:15

Continual dropping - Here, as in the marginal reference, the flat, earthen roof of Eastern houses, always liable to cracks and leakage, supplies the groundwork of the similitude.

Barnes: Pro 27:16

The point is the impossibility of concealment or restraint. A person cannot hide the wind, or clasp it in his hands. If he takes an unguent in his right hand, the odor betrays him, or it slips out. So, in like manner, the "contentious woman"is one whose faults it is impossible either to hide or check. The difficulty of the proverb led to a different reading, adopted by the versions, "The north wind is rough, and yet it is called propitious"; it clears off the clouds and brings fine weather.

Barnes: Pro 27:17

The proverb expresses the gain of mutual counsel as found in clear, well-defined thoughts. Two minds, thus acting on each other, become more acute. This is better than to see in "sharpening"the idea of provoking, and the point of the maxim in the fact that the quarrels of those who have been friends are bitter in proportion to their previous intimacy.

Barnes: Pro 27:18

Waiteth - literally, "keepeth,""observeth."As the fig tree requires constant care but yields abundant crops, so the ministrations of a faithful servant will not be without their due reward. Compare 2Ti 2:6.

Barnes: Pro 27:19

As we see our own face when we look on the mirror-like surface of the water, so in every heart of man we may see our own likeness. In spite of all diversities we come upon the common human nature in which we all alike share. Others see in the reference to the reflection in the water the thought that we judge of others by ourselves, find them faithful or the reverse, as we ourselves are.

Barnes: Pro 27:20

Hades, the world of the dead, and Destruction (Death, the destroying power, personified) have been at all times and in all countries thought of as all-devouring, insatiable (compare the marginal reference). Yet one thing is equally so, the lust of the eye, the restless craving which grows with what it feeds on Ecc 1:8.

Barnes: Pro 27:21

So is ... - Better, So let a man be to his praise, let him purify it from all the alloy of flattery and baseness with which it is too probably mixed up.

Barnes: Pro 27:22

Bray - To pound wheat in a mortar with a pestle, in order to free the wheat from its husks and impurities, is to go through a far more elaborate process than threshing. But the folly of the fool is not thus to be got rid of. It sticks to him to the last; all discipline, teaching, experience seem to be wasted on him.

Barnes: Pro 27:23-27

The verses sing the praises of the earlier patriarchal life, with its flocks and herds, and tillage of the ground, as compared with the commerce of a later time, with money as its chief or only wealth.

Pro 27:23

The state - literally, face. The verse is an illustration of Joh 10:3, Joh 10:14.

Pro 27:24

Riches - The money which men may steal, or waste, is contrasted with the land of which the owner is not so easily deprived. Nor will the crown (both the "crown of pure gold"worn on the mitre of the high priest, Exo 29:6; Exo 39:30; and the kingly diadem, the symbol of power generally) be transmitted (as flocks and herds had been) "from one generation to another."

Pro 27:25

Appeareth - Better, When the grass disappeareth, the "tender grass showeth itself."Stress is laid on the regular succession of the products of the earth. The "grass"("hay") of the first clause is (compare Psa 37:2; Psa 90:5; Psa 103:15; 2Ki 19:26) the proverbial type of what is perishable and fleeting. The verse gives a picture of the pleasantness of the farmer’ s calling; compared with this what can wealth or rank offer? With this there mingles (compare Pro 27:23) the thought that each stage of that life in its season requires care and watchfulness.

Barnes: Pro 28:2

Transgression - Better, rebellion. A revolt against a ruler leads to rapid changes of dynasty (the whole history of the kingdom of Israel was a proof of this), but "with men of understanding and knowledge thus shall he (the prince) continue."True wisdom will lead people to maintain an existing order. The King James Version implies that political disorders may come as the punishment of any national sin.

The state - Better, it (the land) shall surely prolong its days in stability.

Barnes: Pro 28:3

People raise a man of the people, poor like themselves, to power. They find him the worst oppressor of all, plundering them to their last morsels, like the storm-rain which sweeps off the seed-corn instead of bringing fertility.

Barnes: Pro 28:5

The deep interdependence of morality and intellect. We have a right judgment in all things in proportion as our hearts seek to know God. Compare Jam 1:23-24.

Barnes: Pro 28:6

Perverse in his ways - literally, "Perverse in his double ways."Compare Ecclesiasticus 2:12 and Jam 1:8.

Barnes: Pro 28:8

Unjust gain - Omit "unjust:""usury and gain"make up the notion of "gain derived from usury."Ill-gotten gains do not prosper, after a time they pass into hands that know how to use them better.

Barnes: Pro 28:10

When the wicked succeed in tempting the righteous, Vice seems to win a triumph. But the triumph is suicidal. The tempter will suffer the punishment he deserves, and the blameless, if true to themselves, will be strengthened and ennobled by the temptation.

Barnes: Pro 28:11

Wealth blunts, poverty sharpens, the critical power of intellect.

Barnes: Pro 28:12

There is great glory - Men array themselves in festive apparel, and show their joy conspicuously.

A man is hidden - Better, men hide themselves, they shrink and cower for fear, and yet are hunted out.

Barnes: Pro 28:13

The conditions of freedom are confession and amendment, confession to God of sins against Him, to men of sins against them. The teaching of ethical wisdom on this point is identical with that of psalmist, prophet, apostles, and our Lord Himself.

Barnes: Pro 28:14

The "fear"here is not so much reverential awe, as anxious, or "nervous"sensitiveness of conscience. To most men this temperament seems that of the self-tormentor. To him who looks deeper it is a condition of blessedness, and the callousness which is opposed to it ends in misery.

Barnes: Pro 28:15

The form of political wretchedness, when the poverty of the oppressed subjects not only embitters their sufferings, but exasperates the brutal ferocity of the ruler.

Barnes: Pro 28:17

The case of willful murder, not the lesser crime of manslaughter for which the cities of refuge were appointed. One, with that guilt on his soul, is simply hasting on to his own destruction. Those who see him must simply stand aloof, and let God’ s judgments fulfill themselves.

Barnes: Pro 28:18

In his ways - Rather "in his double ways"(as in Pro 28:6). The evil of vacillation rather than that of craft, the want of the one guiding principle of right, is contrasted with the straightforwardness of the man that "walketh uprightly."

Shall fall at once - Better, shall fall in one of them (his ways). The attempt to combine incompatibilities is sure to fail. Men cannot serve God and Mammon.

Barnes: Pro 28:20

Not the possession of wealth, nor even the acquisition of it, is evil, but the eager haste of covetousness.

Shall not be innocent - Better, as in the margin, in contrast with the many "blessings"of the "faithful."

Barnes: Pro 28:21

Dishonest partiality leads men who have enslaved themselves to it to transgress, even when the inducement is altogether disproportionate. A "piece of bread"was proverbial at all times as the most extreme point of poverty (compare the marginal reference).

Barnes: Pro 28:22

The covetous temper leads not only to dishonesty, but to the "evil eye"of envy; and the temper of grudging, carking care, leads him to poverty.

Barnes: Pro 28:24

Is the companion of a destroyer - i. e., he stands on the same footing as the open, lawless robber. Compare this with our Lord’ s teaching as to Corban Mar 7:10-13.

Barnes: Pro 28:25

Shall be made fat - He shall enjoy the two-fold blessing of abundance and tranquility (compare Pro 11:25).

Barnes: Pro 28:26

The contrast between the wisdom of him who trusts in the Lord, and the folly of self-trust.

Barnes: Pro 28:27

Hideth his eyes - i. e., Turns away from, disregards, the poor. Compare Isa 1:15.

Barnes: Pro 29:1

Shall be destroyed - literally, "shall be broken"Pro 6:15. Stress is laid on the suddenness in such a case of the long-delayed retribution.

Barnes: Pro 29:3

Spendeth ... - The laws of parallelism would lead us to expect "troubleth his father,"but that is passed over as a thing about which the profligate would not care, and he is reminded of what comes home to him, that he is on the road to ruin.

The king - The ruler, as the supreme fountain of all justice, and as the ideal judge, is contrasted with the taker of bribers.

Barnes: Pro 29:6

While the offence of the wicked, rising out of a confirmed habit of evil, becomes snare for his destruction; the righteous, even if he offend, is forgiven and can still rejoice in his freedom from condemnation. The second clause is taken by some as entirely contrasted with the first; it expresses the joy of one whose conscience is void of offence, and who is in no danger of falling into the snare.

Barnes: Pro 29:8

Scornful men - The men who head political or religious revolutions, who inflame (literally as in the margin) the minds of the people against the powers that be.

Barnes: Pro 29:9

All modes of teaching - the stern rebuke or the smiling speech - are alike useless with the "foolish"man; there is "no rest."The ceaseless cavilling goes on still.

Barnes: Pro 29:10

Seek his soul - i. e., "Care for, watch over, his life"(compare Psa 142:4).

Barnes: Pro 29:11

Mind - The Hebrew word is used sometimes for "mind"or "reason,"sometimes for "passion,"or "wrath."The reticence commended would include both; but the verb "keepeth it in"(rendered "stilleth,"in Psa 65:7) is slightly in favor of the second of the two senses.

Barnes: Pro 29:12

All his servants are wicked - They know what will please, and they become informers and backbiters.

Barnes: Pro 29:13

Better, The poor and the oppressor. "Usurer,"as in the margin expresses the special form of oppression from which the poor suffer most at the hands of the rich. God has made them both and bestows His light equally on both.

Barnes: Pro 29:15

Left to himself - The condition of one who has been pampered and indulged. The mother who yields weakly is as guilty of abandoning the child she spoils, as if she cast him forth; and for her evil neglect, there shall fall upon her the righteous punishment of shame and ignominy.

Barnes: Pro 29:18

Vision - The word commonly used of the revelation of God’ s will made to prophets. Compare Isa 1:1; Nah 1:1.

When prophetic vision fails, obedience to the Law is the best or only substitute for it, both being forms through which divine wisdom is revealed. Very striking in the midst of ethical precepts is this recognition of the need of a yet higher teaching, without which morality passes into worldly prudence or degenerates into casuistry. The "wise man,"the son of David, has seen in the prophets and in their work the condition of true national blessedness. The darkest time in the history of Israel had been when there "was no open vision 1Sa 3:1; at such a time the people "perish,"are let loose, "are left to run wild."

Barnes: Pro 29:19

Servant - i. e., A slave, whose obedience is reluctant. He may "understand"the words, but they produce no good effect. There is still lacking the true "answer"of obedience.

Barnes: Pro 29:21

Son - The Hebrew word occurs here only and is therefore of doubtful meaning. The favored slave, petted and pampered from boyhood, will claim at last the privilege, perhaps the inheritance, of sonship.

Barnes: Pro 29:23

Honour shall uphold the humble in spirit - Better: The lowly in spirit shall lay hold on honor.

Barnes: Pro 29:24

On the first discovery of the theft, the person wronged Jdg 17:2, or the judge of the city (marginal reference), pronounced a solemn curse on the thief and on all who, knowing the offender, were unwilling to give evidence against him. The accomplice of the thief hears that curse, and yet is silent, and so falls under it, and "destroys his own soul."

Barnes: Pro 29:25

The confusion and wretchedness in which the fear of what men can do entangles us, is contrasted with the security of one, who not only "fears"the Lord, so as to avoid offending Him, but trusts in Him as his protector and guide.

Barnes: Pro 29:26

To trust in the favor of princes is to build upon the sands. The judgment which will set right all wrong will come from the Lord. It is better to wait for that than to run here and there, canvassing, bribing, flattering.

Barnes: Pro 29:27

The words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other.

Poole: Pro 25:1

Chapters 25

Observations about kings, Pro 25:1-7 . A caution against contentions, Pro 25:8 ; against revealing of secrets, Pro 25:9 . The reason of this caution, Pro 25:10 ; with divers other rules, Pro 25:11-28 .

These which are contained in this and the following chapters.

The men of Hezekiah certain persons appointed by Hezekiah for that work, whether prophets, as Isaiah, Hosea, or Micah, who lived in his days, or some others, it is neither evident nor material. Most of them are political precepts, and such as in a special manner concerned Hezekiah and other princes to know, for the conduct of their house and kingdom.

Copied out either out of other books or writings of Solomon, concerning natural or civil things, of which we read 1Ki 4:32 ; or out of the historical records which were then extant concerning Solomon’ s speeches and actions in the history of the kings of Judah, which is oft mentioned in Holy Scripture.

Poole: Pro 25:2

It is the glory of God it is agreeable to the nature and highly conducing to the honour of God, because it is a testimony of his infinite wisdom and knowledge, of his absolute power and sovereignty, and of his other incomprehensible perfections.

To conceal a thing to keep his counsels and the reasons of his actions in his own breast, that he needs not to impart them to any other for their advice and assistance, as being self-sufficient both for the contrivance and execution of whatsoever pleaseth him, and accountable to none for any of his matters.

But the honour of kings is but kings must not affect to be like God in this respect, because they are creatures, and therefore ignorant and insufficient, and accountable to a higher authority;

to search out a matter in the conduct of their great affairs, not to lean to their own understandings, nor to be wedded to their own wills, but to communicate their counsels to others, that so they may search and find out the true and right way, and to be ready to give a satisfactory account of the justice and reasonableness of them, as occasion shall require.

Poole: Pro 25:3

The heaven for height, and the earth for depth as no man upon earth can exactly discover the height of heaven, or the depth of earth, or discern what is contained in them.

The heart of kings is unsearchable though wise kings will search out other men and things, yet their inward thoughts and purposes are hardly discoverable, partly because every man’ s heart lies out of the sight of others, and partly because it is the practice of kings industriously to conceal their intentions.

Poole: Pro 25:4

Then, and not till then, it is fit for that use.

Poole: Pro 25:5

From before the king from his court and councils.

Shall be established by removing them who by their wicked counsels and practices provoked God’ s displeasure against the king, and blasted his reputation, and alienated the hearts of his people from him.

Established in righteousness by such impartial execution of justice.

Poole: Pro 25:6

Put not forth thyself Heb. Do not magnify or glorify thyself , by vaunting speech or carriage, but, which is implied, carry thyself humbly and modestly, which is most pleasing to kings, and most becoming and safe for them.

Stand not in the place of great men do not affect nor use frequent and familiar society with greater persons than thyself, whereby thou mayst easily involve thyself in much guilt, and expose thyself to envy or contempt, and to many other inconveniences.

Poole: Pro 25:7

For better it is it is more for thy credit and comfort,

that it be said unto thee by some public officer, or by the king himself. Whom thine eyes have seen ; into whose presence and acquaintance thou hast so boldly intruded thyself, who as before he observed thy impudence, so now he sees and suffers this public disgrace to be cast upon thee.

Poole: Pro 25:8

Go not forth hastily without necessary cause and due consideration, to strive, either judicially or otherwise.

Put thee to shame for thy folly in undertaking what thou wast not able to accomplish, and for thy injustice in charging him wrongfully.

Poole: Pro 25:9

Debate thy cause with thy neighbour himself if thou hast any quarrel with him, first try to compose it by private discourse with him. Compare Mat 5:25 18:15 Luk 12:58 .

Discover not a secret any secret. Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in lawsuits and other contentions. Or, the secret ; any secret difference between thee and him, which therefore is fittest to be ended secretly between you, and not to be imparted to any other.

Poole: Pro 25:10

Put thee to shame reproach thee for thy gross violation of the laws of prudence, and justice, and charity, and friendship therein.

And thine infamy turn not away and that disgrace which thou didst design against another fall and be fastened upon thyself.

Poole: Pro 25:11

A word fitly spoken for the matter, and season, and other circumstances of it,

is like apples of gold in pictures of silver which it seems was usual in those times, and was grateful to the eye for the beauty and variety both of the colours and figures, the golden apples appearing through net-work of silver, or being engraven or portrayed upon tablets of silver.

Poole: Pro 25:12

As an earring of gold, and an ornament of fine gold highly acceptable, and a great ornament, and not an offence and dishonour, as fools esteem it;

so is a wise reprover that reproves an offender faithfully; yet prudently, in the fittest manner and season.

Upon an obedient ear to a man that hearkens to it, and is instructed and reformed by it.

Poole: Pro 25:13

As the cold of snow either,

1. As drink cooled with ice or snow, as was and is usual in hot countries. Or,

2. As a cool air, such as is in snowy seasons. Or,

3. As drink which is as cold as snow.

He refresheth the soul of his masters with a true account and speedy despatch of those important affairs which were committed to him.

Poole: Pro 25:14

Whoso boasteth himself of a false gift pretending that he hath given, or promising that he will give, a man those gifts, which he neither hath given, nor intendeth to give him,

is like clouds and wind without rain like empty clouds carried about with wind, and not affording that rain which by their appearance they promise.

Poole: Pro 25:15

By long forbearing by patient submission and expectation,

is a prince persuaded or pacified , whereas his rage is increased by opposition. Compare Ecc 10:4 .

A soft tongue a mild and humble answer,

breaketh the bone softeneth a heart which is as hard as bone or stone. He alludes to those oils which sink through the flesh to the very bone. See Psa 109:18 .

Poole: Pro 25:16

Honey in those parts was oft found in woods or fields, as Jud 14:8 , &c.; 1Sa 14:25 . By honey he understands, not only all delicious meats, but all present and worldly delights, which we are here taught to use with moderation. Honey excessively taken disposeth a man to vomiting.

Poole: Pro 25:17

Withdraw thy foot from thy neighbour’ s house visit him not too frequently nor unseasonably, lest he be weary of thee, and so hate thee, as men are apt to loathe those meats of which they surfeit, as was now observed, Pro 25:16 .

Poole: Pro 25:18

Is as cruel and pernicious to him as any instrument of death. The design of the proverb is to show the wickedness of slander, and that a false witness is in some respect as bad as a murderer.

Poole: Pro 25:19

It is not only deceitful, but hurtful, as a broken tooth though it make show of helping, yet is not only unhelpful to a man for chewing his meat, but also troublesome and painful; and as a foot out of joint doth not help, but hinder and pain, him that attempts to walk upon it.

Poole: Pro 25:20

In cold weather when it is most seasonable and necessary.

As vinegar upon nitre which dissolves the nitre, and makes it useless and ineffectual.

So is he he is no less absurd and impertinent,

that singeth songs to an heavy heart whose grief is not relieved, but increased by it, as common experience showeth, and divers learned authors have observed.

Poole: Pro 25:21

By bread and water he understands all things necessary for his subsistence.

Poole: Pro 25:22

For understand, in so doing, which words are expressed Rom 12:20 , where this text is quoted,

thou shalt heap coals of fire upon his head either,

1. In a bad sense, thou shalt hereby aggravate his sin, and occasion a more speedy and grievous vengeance from God, which, like fire from heaven, shall fall upon his head and consume him. Not that he persuades him to do a kindness with an evil intent, with an expectation, or desire, or design of bringing God’ s wrath upon him; but only he foretells what would happen, and dissuades him from taking vengeance, and provokes him to kindness instead of it, because vengeance is God’ s peculiar work, which he will certainly inflict upon such persons; which argument is used to that very purpose by St. Paul, Rom 12:19 . Or,

2. In a good sense, thou shalt melt him into repentance, and inflame him with love and kindness to thee for so unexpected and undeserved a favour; he shall be as heartily grieved and tormented with the thoughts of his vile and wicked carriage to thee, as a man would be that had burning coals of fire heaped upon his head. But if these coals of fire do not melt him, but still he hardens his heart against thee, they will consume him. Thus either by the one or by the other way thou shalt be secured and delivered from him. The metaphor may seem to be taken from founders, who melt the hardest metals by heaping coals of fire upon them. And the head may be here mentioned rather than any other part, because in Scripture phrase both blessings and curses are said to fall upon men’ s heads, i.e. upon them, heads being frequently put for persons.

The Lord shall reward thee thy charity to him shall be fully recompensed to thee, if not by him, yet by God, which is far better.

Poole: Pro 25:23

An angry countenance in the hearer, who by his countenance showeth his dislike of such persons and practices.

A backbiting tongue Heb. a secret tongue , which privily slandereth his neighbour, as it is expressed, Psa 101:5 , and as the manner of backbiters is. But this verse is otherwise rendered in the margin, and by divers others, the north wind bringeth forth (as this verb properly and most frequently signifies, and as it is rendered by all the ancient interpreters, and by many others) rain (which it doth in Judea, because the sea lies northward as well as westward from it, as also in Africa, as Aristotle observes, though it drive away rain in countries of another situation):

so doth a backbiting tongue (cause)

an angry countenance it causeth much anger and mischief; both to the person slandered, and to the slanderer, and to other persons who may be concerned with or for either of them, as is manifest from common experience.

Poole: Pro 25:25

Because it comes thither more rarely and difficultly after it hath been long expected and earnestly desired; all which circumstances make it more acceptable.

Poole: Pro 25:26

Falling down either,

1. Into sin. So the sense is, When a just man is either allured or terrified into any sinful practice before wicked men, or into any base and servile compliance with their lusts, he who by his excellent counsels was like a fountain or well of life , as his mouth is called, Pro 10:11 , sending forth refreshing streams for the benefit of many, is now corrupted and rendered unserviceable. Or rather,

2. Into misery, of which kind of falling this word is constantly used, and never to my remembrance of falling into sin. And so the sense is this, When righteous men are oppressed and devoured by the wicked, the state of that commonwealth is as deplorable, as if the public fountains, from whence all the people fetch their water, were corrupted, and it is a sign that the fountains of justice are poisoned.

Poole: Pro 25:27

Not good to wit, for the health of the body.

For men which words are easily understood, both out of the foregoing clause, where the honey is supposed to be eaten by men, and out of the following words, which are evidently meant of them.

To search their own glory industriously to seek for honour and applause from men.

Is not glory is not only sinful, but shameful also, and a sign of a vain and mean spirit. The negative particle not is here understood out of the former part of the verse, as it is Psa 1:5 9:18 .

Poole: Pro 25:28

Over his own spirit over his passions, and especially his anger, Which is signified by this word, Pro 16:2 Ecc 10:4 .

Is like a city that is broken down, and without walls exposeth himself to manifold dangers and mischiefs.

Poole: Pro 26:1

As snow in summer, and as rain in harvest unbecoming and unseasonable.

So honour is not seemly for a fool because he neither deserves it, nor knows how to use it, but his folly is both increased and publicly manifested by it.

Poole: Pro 26:2

By wandering from place to place; by its perpetual restlessness it secures itself from the fowler, that he cannot shoot at it, nor spread his net over it.

Shall not come to wit, upon the innocent person, but he shall escape from it like a bird, &c.

Poole: Pro 26:3

A bridle was very proper and usual for an ass, when they rode upon it, (as the Jews most commonly did,) though not to restrain him from running away, which is the principal use of it in horses, yet that the rider might rule and guide him, which was very necessary for that stupid creature. Although the ancient interpreters render it a goad , or spur, or something of the like nature and use.

A rod for the fool’ s back which is most proper and necessary for him. Not words, but blows, must make him better.

Poole: Pro 26:4

How can these contrary rules be reconciled, answer him not , and answer him ?

Answ . Easily, by considering the difference of persons, and times, and places, and other circumstances, and of the manner of answering. And such seemingly contradictory precepts are not only used by, but are esteemed elegant in, other authors.

Answer him not when he is incorrigible, or when he is inflamed with passion or wine, &c., or when it is not necessary, nor likely to do him good.

Answer him when he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a man’ s duty, or for the good of others.

According to his folly so as to imitate his folly, by such passionate, or reproachful, or foolish speeches as he useth to thee.

Be like unto him show thyself to be as great a fool as he.

Poole: Pro 26:5

According to his folly so as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting him with a rod, when he deserves it, and thou hast a just power to use it.

Lest he be wise in his own conceit lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.

Poole: Pro 26:6

He that sendeth a message by the hand of a fool he that employeth a fool upon any important errand or business which is too hard for him,

cutteth off the feet to wit, of his messenger; he bids one go that wants legs; he sends one who wants that discretion, which is as necessary for that employment as legs are for going.

Drinketh damage he bringeth upon himself abundance of loss and mischief, not only spoiling that business about which he sends him, but making himself contemptible to the person to whom he sends him, and to others with him, as if he had not common prudence to choose a fit messenger, and giving occasion, by the folly of his messenger, to further misunderstandings, and jealousies, and inconveniences. For the phrase, we may observe that drinking in Scripture frequently notes the plentiful doing or receiving of any thing, as they who multiply sins are said to drink iniquity like water, Job 15:16 34:7 ; and they who are greatly afflicted are commonly said to drink the cup.

Poole: Pro 26:7

The legs of the lame are not equal Heb. As (which note of similitude is plainly understood from the particle so in the following clause) the legs of the lame are lifted up , to wit, in going, or rather in dancing, which is done with great inequality and uncomeliness.

So is a parable in the mouth of fools no less absurd and indecent are wise and pious speeches from a foolish and ungodly man, whose actions grossly contradict them, whereby he makes them contemptible, and himself ridiculous.

Poole: Pro 26:8

As he that bindeth a stone in a sling whereby he hinders his own design of throwing the stone out of it; or, who fastens it there only for a season, that he may speedily and violently throw it away. Or, as it is rendered in our margin, and by many others, As he that putteth a precious stone (Heb. a stone , which is oft emphatically used for a precious stone, both in Scripture, as Exo 39:10 1Ch 29:8 , and elsewhere, and also in other authors) in an heap of stones , where it is obscured and lost.

So is he that giveth honour to a fool no less absurd is he that giveth to a fool that honour and praise which he is not capable either of receiving, or retaining, or using aright, but it is quite wasted upon him, and doth him more hurt than good.

Poole: Pro 26:9

As a thorn is in a drunkard’ s hand, which he cannot hold and manage cautiously, but employeth to his own and others’ hurt,

so is a parable in the mouth of fools as improper and unprofitable, and, by accident, hurtful to himself and others. See Poole "Pro 26:7" .

Poole: Pro 26:10

God, who is oft called

great as Psa 86:10 135:5 , &c., and is described by the name of

the Most High as Psa 9:2 21:7 , &c., who created all things, and therefore observeth and governeth all men and things, will certainly give that recompence which is meet for and deserved by fools and transgressors , i.e. by such as sin either through ignorance and heedlessness, or wilfully and wickedly. Or, as it is the margin, A great man (a prince or potentate, who are called by this title, Est 1:8 Dan 1:3 , &c.) grieveth (as this word is used, Isa 51:9 53:5 , and elsewhere) all, (to wit, all that are subject to him, or all that stand in his way) he hireth (as this word most commonly signifies) the fools, he hireth also transgressors. So the sense is, It is the manner of many princes to vex and oppress their subjects, which because they cannot do by themselves alone, they hire others, both fools, who do not know or consider what they do, and transgressors, who are ready to execute all their commands, right or wrong, that they may be their instruments in that work.

Poole: Pro 26:11

As a dog returneth to his vomit to lick up that which he had lately vomited, forgetting how burdensome and vexatious it was to him,

so a fool returneth to his folly such like is the impudence and madness of sinners, who having smarted for their sins, and been forced to forsake them far a time, do afterwards return to the commission of them.

Poole: Pro 26:12

A man wise in his own conceit who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.

There is more hope of a fool of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction.

Poole: Pro 26:13

To excuse his idleness, and keeping himself at home. See Poole "Pro 22:13" .

Poole: Pro 26:14

Turneth upon his hinges moving hither and thither upon them, but not removing one jot from its place.

Poole: Pro 26:15

He will not take the least pains for the most necessary things.

Poole: Pro 26:16

Is wiser in his own conceit because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean thee what reproach and loss, and how much greater mischiefs, both here and hereafter, are brought upon him by his slothfulness.

That can render a reason to wit, a satisfactory reason, of all their actions, i.e. who are truly wise men.

Poole: Pro 26:17

He that passeth by who is going upon the way, and about his business. But this word is by some referred to the last clause, is like

one that taketh a dog by the ears as he is passing by him without any thought of doing him harm; which agrees very well both with the order of the words in the Hebrew text, and with the matter of the other clause, to which this similitude is referred.

Belonging not to him in which he is not concerned, nor any way obliged to meddle.

Is like one that taketh a dog by the ears exposeth himself to great and needless hazards, as a man that causelessly provoketh a mastiff dog against himself.

Poole: Pro 26:18

As a madman as one that feigneth himself mad , that under that pretence he may do mischief with impunity,

who casteth fire-brands to hurt his neighbour’ s person, or to consume his house or goods.

Death any instruments of death.

Poole: Pro 26:19

That wrongs him under a false pretence of kindness and familiarity.

Poole: Pro 26:20

Tale-bearer to carry such reports from one to another as may provoke them to mutual rage and strife.

Poole: Pro 26:21

Heb. A man of contentions , that loveth and giveth him self up to contentions.

Poole: Pro 26:22

This was delivered before, Pro 18:8 , and is here repeated, as being a point of great concernment to the peace and welfare of all societies, and fit to be oft and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.

Poole: Pro 26:23

Burning either,

1. With love. Words delivered with show of true and fervent affection. Or rather,

2. With malice or hatred. A slanderous or evil tongue; for this word is constantly used in a bad sense, and notes the heat of rage and persecution.

Like a potsherd covered with silver dross such a tongue and heart are of no real worth, although sometimes they make a show of it, as dross doth of silver.

Poole: Pro 26:24

Dissembleth, or, carrieth himself like another man pretends love and kindness; which sense seems to agree best both with the next clause of this verse, and with the two following verses,

Poole: Pro 26:26

Covered by deceit with false professions of love. Showed before the whole congregation; instead of that secrecy and impunity, which by this art he designed and promised to himself, he shall be brought to public shame and punishment.

Poole: Pro 26:27

Whoso diggeth a pit that another may fall into it. It is a metaphor from hunters, who used to dig deep pits, and then to cover them slightly with earth, that wild beasts passing that way might fall into them, and sometimes in the heat of pursuit fell into them themselves.

That rolleth a stone to wit, up the hill, with design to do mischief to some person or thing with it.

Poole: Pro 26:28

Hateth those that are afflicted by it because by his calumnies he hath made them his enemies.

A flattering mouth which, though it be more smooth and plausible than a slandering mouth, yet is in truth no less pernicious, betraying others either to sin, or to danger and mischief.

Poole: Pro 27:1

Of tomorrow of any good thing which thou purposest to do or hopest to receive to-morrow, or hereafter; the thee being here put metonymically for things done or had in the thee, as Deu 4:32 Ecc 2:23 . The same caution is given Jam 4:13 , &c.

What a day may bring forth what may happen in the space of one day, which may hinder thy designs or expectations. The day is said to bring forth what God by his almighty power and providence doth either cause or suffer to be brought forth or done in it.

Poole: Pro 27:2

Except it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, 2Co 11:12 .

Poole: Pro 27:3

Heavier more grievous and intolerable, as being without cause, without measure, and without end.

Poole: Pro 27:4

Envy is worse than both of them, partly, because it is more unjust and unreasonable, as not caused by any provocation, as wrath and anger are, but only proceeding from a malignity of mind, whereby a man is grieved for another man’ s happiness, in which he should rejoice; partly, because it is more deeply rooted and implacable, whereas the other passions are commonly allayed; and partly, because it is more secret and undiscernible, and therefore the mischievous effects of it are hardly avoidable; whereas wrath and anger discover themselves, and so forewarn and forearm a man against the danger.

Poole: Pro 27:5

Open rebuke Heb. which is manifested or discovered , either,

1. Publicly and before others, when it is needful; in which case, though it put a man to some shame, yet it doth him good. Or,

2. Privately, and to the offender’ s time, a plain and downright reproof.

Better more desirable and beneficial.

Secret love which lies hid in the heart, and doth not show itself by friendly actions, and particularly by free and faithful reproof, which is a principal end and benefit of friendship.

Poole: Pro 27:6

Faithful are the wounds they proceed from an upright, and truly loving, and faithful soul, and really promote the good of the person reproved. The wounds ; the sharpest reproofs, which for the present wound his spirit and reputation.

The kisses all the fair speeches and outward professions of friendship.

Are deceitful or, are to be deprecated ; are perfidious and pernicious, and such things as one may pray to God to be delivered from them. Or, are forced , like things which are procured with great difficulty, and many entreaties.

Poole: Pro 27:7

The full soul a man whose appetite or desire (which is oft expressed in Scripture by the name of soul) is fully satisfied,

loatheth an honey-comb the most delicious meats. The design of this proverb is to show the inconvenience that ofttimes attends upon plenty, and the advantage of poverty, that the rich might learn moderation, and the poor content.

Poole: Pro 27:8

That wandereth from her nest that flies very much abroad from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey, from which she is safe whilst she keeps her nest.

That wandereth from his place that through vanity or lightness changeth the place of his abode, or his calling and course of life, the ill effects whereof have been frequently observed and noted, even in vulgar proverbs, as when we say, A rolling stone gathers no moss .

Poole: Pro 27:9

Rejoice the heart by increasing and comforting the spirits. No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very heart and soul, and contains his most inward and serious thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their lusts or designs.

Poole: Pro 27:10

Thy father’ s friend of whose friendship thou hast had long experience.

Neither go into thy brother’ s house to wit, for comfort and relief, and so as to forsake or neglect thy friend for him.

Better is a neighbour the friend mentioned in the beginning of the verse, who hath showed himself to be a true and a good neighbour.

That is near either,

1. In place by cohabitation. Or rather,

2. In affection, in which respect God is oft said to be near to the righteous, and far from the wicked.

Poole: Pro 27:11

For being the father of a wicked son, as if I had either deserved him as a curse from God, or made him so by my example, or by the neglect of his education. See Eze 16:44 1Th 3:4 .

Poole: Pro 27:12

This was delivered Pro 22:3 , and is here repeated to enforce the foregoing exhortation, by representing the great advantage of wisdom.

Poole: Pro 27:13

Possibly this is here repeated as a part of the father’ s counsel to his son, begun Pro 27:11 , to avoid rash suretiship, to which young men are most prone, and by which they are exposed in the beginning of their days to many sins and miseries, which they carry with them to their graves.

Poole: Pro 27:14

He that blesseth his friend that saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is,

with a loud voice that both he and others may be sure to take notice of it;

rising early in the morning to perform this office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time;

it shall be counted a curse to him his friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.

Poole: Pro 27:15

Are equally troublesome, the first not suffering a man to go abroad with comfort, the latter not permitting him to stay at home with quietness.

Poole: Pro 27:16

Whosoever hideth her i.e. attempts to smother or bridle her passion, that it may not break forth to her shame, and to his own discomfort and reproach,

hideth the wind undertakes that which is impossible.

The ointment of his right hand which being the great instrument of action, by its much stirring diffuseth the savour of it.

Poole: Pro 27:17

Iron cutting tools are made bright, and sharp, and fit for use by rubbing them against the file, or some other iron. So a man, who being alone is sad, and dull, and unactive, by the company and conversation of his friend is greatly refreshed, his very wits are sharpened, and his spirit revived, and he is both fitted for and provoked to action.

The countenance is here put for the mind or spirit, whose temper or disposition is commonly visible in men’ s countenances.

Poole: Pro 27:18

He mentions the fig tree, because they abounded in Canaan, and were more valued and regarded than other trees.

He that waiteth on his master, that serves him faithfully, prudently, and diligently,

shall be honoroured shall receive that respect and recompence which he deserves.

Poole: Pro 27:19

The sense is either,

1. As the image of a man’ s face in the water answers to his natural face who looks into it; or, as in water one man’ s face is like another’ s, the difference of men’ s faces being not there visible: so one man resembles another, either in the temper of his mind or body, in which many men are alike one to another; or in the corruption of his nature, in which all are alike. Or,

2. As a man may see his own face if he look into the water, which is nature’ s looking-glass, or into any other looking glass; so a man may discern his own heart, if he look into those glasses whereby it discovers itself; if he examine his thoughts and inclinations, together with the general course of his actions. Or,

3. As the face of a man standing by the waters is visible not only to himself, but to others, by the shadow or image of it in the waters; so the heart of a man is in some measure discernible, not only to himself, but to others also, who observe his disposition and carriage.

Poole: Pro 27:20

Hell and destruction are never full the grave devours all the bodies which are put into it, and is always ready to receive and devour more and more without end.

The eyes i.e. the desires, which work and discover themselves by the eyes, 1Jo 2:16 , and other senses; for otherwise the eyes in themselves are neither capable of satisfaction nor of dissatisfaction.

Poole: Pro 27:21

As the fining pot for silver is appointed and used for the trial of silver, and the detection and separation of the dross from it.

So is a man to his praise or, according to his praise . The sense is, So a man is known by his praises; either,

1. By the quality of those who praise and applaud him; and as they are good or bad, so is he thought to be. Or,

2. By his carriage under praises; as he carries himself either humbly and modestly with thankfulness to God, and a due sense of his own infirmities, which is the case and temper of a good man; or ambitiously and vain-gloriously, taking to himself the honour which he should give to God, as ungodly men generally do in that case.

Poole: Pro 27:22

Not a natural, but a moral and wilful fool, who by long continuance in sin is hardened and stupefied, and so incorrigible under all the means of amendment.

Poole: Pro 27:23

To know the state of thy flocks that thou mayst preserve and improve what thou hast, and take care that thine expenses may not exceed thine incomes.

Flocks and herds are here put for all riches and possessions, because anciently they were the chief part of a man’ s riches.

Look well Heb. set thine heart . Trust not wholly to thy servants, as many do, that they may give up themselves wholly to case and pleasure; but make rise of thine own eyes and reason for the conduct of thine affairs, lest thou come to ruin, as many have done by this very means.

Poole: Pro 27:24

Riches or, treasure . The sense is, What thou dust now possess, or hast laid up, will not last always, but will soon be spent, if thou dost not take care to preserve and improve it.

The crown by which he understands a condition of the greatest honour and plenty. If a man had the wealth of a kingdom, without provident care and due diligence it would quickly be brought to nothing. Hence the greatest kings have minded husbandry, as Solomon, Uzziah, and others.

Poole: Pro 27:25

The hay appeareth, and the tender grass showeth itself in their proper seasons. These things may be here mentioned, either,

1. As the matter of his diligence. Take care that thy hay and grass may be well managed, and seasonably gathered, for the use of thy cattle. Or rather,

2. As another argument and encouragement to diligence, because God invites thee to it by the plentiful provisions wherewith he hath enriched the earth for thy sake. Thou needest not compass sea and land for them, for God puts them into thy hand, if thou wilt but receive them.

Herbs of the mountains even the most barren parts afford thee their help,

are gathered or, are to be gathered , as such passive verbs are oft used; they are ripe and ready for the gathering. So this clause suits best with the former.

Poole: Pro 27:26

The lambs are for thy clothing by their wool and skins, either used to clothe thyself with or sold to purchase all manner of clothing for thyself and family.

The goats are the price of the field by the sale whereof thou mayst either pay the rent of the field which thou hirest, or purchase fields or lands for thyself. Either goats are put for all cattle, or he mentions goats , because these might better be spared and sold than sheep, which brought a more certain and constant profit to the owner.

Poole: Pro 27:27

Goats’ milk enough for thy food or, if thou choosest rather to keep than to sell thy goats, the milk of them will serve thee for food to thyself, and to thy family. In ancient times men used a plain and simple diet, and neither knew nor used that curiosity and luxury in it which after-ages invented.

For thy maidens who are named, because this nourishment was more proper for the weaker sex, whereas men required a stronger diet.

Poole: Pro 28:1

The wicked flee when no man pursueth because the conscience of their own guilt puts them into a continual expectation and dread of God’ s judgments.

The righteous are bold are courageous and resolute, having the witness of a good conscience, and the assurance of Divine favour and protection, and the supports and consolations of the Holy Ghost.

Poole: Pro 28:2

Many are the princes thereof either,

1. Together, contending for supremacy. Or rather,

2. Successively, as appears from the following clause. Their princes are soon cut off, and other persons, and ofttimes persons of other families, come in their stead, which is justly threatened as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs.

By a man of understanding and knowledge by a wise and good man; which may be understood either,

1. Collectively, for

men of understanding & c., as it is rendered in the margin. i.e. when the men or people of a land are wise and good. Or rather,

2. Singularly; and that either,

1. Of a wise and righteous prince, who by the good government of himself, and his family, and kingdom, by punishing and preventing the transgressions of the people, turns away God’ s wrath, and saves himself and people. Or,

2. Of any other man of eminent wisdom or piety, who prevents this judgment, either by his good counsels given to the prince and people, and entertained by them, or by his intercession to God; for God hath sometimes spared a people for the sake of one man, as he did Zoar for Lot, Gen 19:20,21 . and the Israelites for Moses, Psa 106:23 .

The state thereof shall be prolonged the land shall enjoy its former state and tranquillity, and the life of their good prince shall be prolonged.

Poole: Pro 28:3

When a poor man being advanced into a place of authority, abuseth it to oppress those that are poor and unable to resist him, he is like a violent rain or flood, which washeth away the very seeds which are in the earth, and spoileth the corn and fruits which are upon it. He is the worst of all oppressors, because as he is of a base mind, which also is made much worse by a sudden change and elevation into a high condition; so his own necessities inflame his desires, and make him greedy to take all, yea, even the small, advantages of enriching himself; which the ancients expressed by the similitude of an empty horseleech, which sucketh much more strongly than that which is already filled; and of a dry sponge, which licks up far more water than that which was wet before.

Poole: Pro 28:4

They that forsake the law that live in the contempt of and disobedience to God’ s law,

praise the wicked honour their persons, contrary to Psa 15:4 ; freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.

Contend with them are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.

Poole: Pro 28:5

Understand not because their minds are naturally blind, and are further blinded by their own prejudices and passions, and by the god of this world, who rules in and over them.

Judgment i.e. what is just and right; what is their duty in all cases and conditions, as judgment is frequently understood.

That seek the Lord by diligent study of his word, and by fervent prayers to him for advice. All things which are necessary to be known by them, either for the discharge of all their present duties to God and men, or for their everlasting happiness.

Poole: Pro 28:6

Better in a much safer and happier condition.

In his ways Heb. in two ways ; halting between two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.

Poole: Pro 28:7

Is a wise son and consequently a credit and comfort to his father, as hath been oft noted before.

Is a companion of riotous men which is both a manifest violation of God’ s law, which forbids this society, and is the ready way to a total and final apostacy from God, and from his law.

Shameth his father because he is a foolish son.

Poole: Pro 28:8

By usury and unjust gain Heb. by usury and (or, or ) increase, i.e. by any kind of usury, whereby the poor are oppressed, as is implied from the opposite clause; or by any unrighteous practices. See more of these words and of this thing on Exo 22:25 Lev 25:35,36 Ps 15:5 Eze 18:8 .

Shall gather it for him that will pity the poor it shall not long continue with him or his, but shall by God’ s righteous and powerful providence be disposed into more just and merciful hands.

Poole: Pro 28:9

He that turneth away his ear from hearing the law that obstinately refuseth to yield audience or obedience to God’ s commands, even his prayer shall be abomination to God, whose law he despised. God will abhor and reject his person, and all his services.

Poole: Pro 28:10

Whoso causeth the righteous to go astray in an evil way that by evil counsel, or example, or artifice draws them into such practices as expose them to great danger and mischief.

The upright shall have good things in possession shall by God’ s good providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him.

Poole: Pro 28:11

Is wise in his own conceit thinks himself to be wise when he is not, being puffed up with the opinion of his riches, which also he imputes to his own wisdom, and with the admirations and applauses of flatterers, which commonly attend upon them.

Searcheth him out knoweth him better than he knoweth himself; and, looking through all his pomp and vain show, he sees him to be what indeed he is, a foolish and miserable man, notwithstanding all his riches, and discovers the folly of his words and actions.

Poole: Pro 28:12

When righteous men do rejoice are encouraged and promoted to places of trust and power, there is great glory in that commonwealth. The state of that kingdom is honourable, and comfortable, and safe, so as good men can show their faces with courage and confidence.

When the wicked rise are advanced to honour and authority,

a man is hidden the state of that nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, withdraw themselves, or run into corners and obscure places; partly out of grief and shame to behold the wickedness which is publicly and impudently committed; and partly to avoid the rage and injuries of wicked oppressors, and the judgments of God, which commonly follow such persons and their confederates in sin. Or, as others, both ancient and later interpreters, render it, a man is sought out . Sober and good men, who had retired themselves, are searched for, and brought forth like sheep to the slaughter, as being most suspected, and hated, and feared by bloody tyrants.

Poole: Pro 28:13

That covereth his sins that doth not confess them (as appears by the opposite clause) to God, and to men too, when occasion requires it; that being convinced or admonished of his sins, either justifieth, or denieth, or excuseth them.

Shall not prosper shall not succeed in his design of avoiding punishment by the concealment of his sins; shall not find mercy, as is implied from the next clause. Whoso confesseth and forsaketh them, by hearty dislike and hatred of all his sins, and by a resolved cessation from a sinful course of life. This is added, to show, that although the dissembling or hiding one’ s sins is sufficient for his damnation, yet mere confession without forsaking of sin is not sufficient for salvation.

Shall have mercy both from God, who hath promised, and from men, who are ready to grant pardon and favour to such persons.

Poole: Pro 28:14

Happy is the man because he shall thereby avoid that mischief which befalls fearless sinners, which is expressed in the next clause, and procure that eternal salvation which they lose.

That feareth to wit, the offence and judgments of God; who having confessed and forsaken his sins, as was now said, is afraid to return to them again, and careful to avoid them, and all occasions of them.

Alway in all times, companies, and conditions; not only in the time of great trouble, when even hypocrites will in some sort be afraid of sinning, but in times of outward peace and prosperity.

That hardeneth his heart that goeth on obstinately and securely in sinful courses, casting off due reverence to God, and just fear of his threatenings and judgments.

Poole: Pro 28:15

The lion and

bear are always cruel and greedy in their natures, and especially when they are hungry and want prey, in which case the lions roar, Psa 104:21 Isa 31:4 , and bears range about for it.

So is a wicked ruler instead of being a nursing father, and a faithful and tender shepherd, as he ought to be, he is a cruel and insatiable oppressor and devourer of them:

Over the poor people whom he particularly mentions, either to note his policy in oppressing them only who were unable to withstand him, or to revenge themselves of him; or to aggravate his sin in devouring them, whom the laws of God and common humanity bound him to relieve and protect; or to express the effect of his ill government, in making his people poor by his frauds and rapines.

Poole: Pro 28:16

The tyranny or oppression of a prince, though by some accounted wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the hearts of his people, in which his honour, and safety, and riches consist, and ofttimes causeth the shortening of his days, either from God, who cuts him off by some sudden judgment, or from men, who are injured by him, and exasperated against him.

Covetousness is the chief cause of all oppressions and unjust practices.

Shall prolong his days by God’ s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his life by their fervent prayers to God for him, by willingly hazarding their own estates and lives for him, when occasion requires it, and by all other possible means.

Poole: Pro 28:17

A man that doeth violence to the blood of any person that sheddeth any man’ s blood, or taketh away his life unjustly,

shall flee to the pit shall speedily be destroyed, being pursued by Divine vengeance, and the horrors of a guilty conscience, and the avengers of blood.

Let no man stay him: so it is a prohibition that no man should endeavour to save the life of a wilful murderer, either by intercession, or by offering satisfaction, or any other way; of which see Gen 9:6 Exo 21:14 Num 35:31 . Or, as the ancient and many other interpreters render it, no man shall stay him ; none shall desire or endeavour to save him from his deserved punishment; he shall die without pity, being an object of public hatred.

Poole: Pro 28:18

Shall be saved to wit, from destruction, because God hath undertaken and promised to protect him.

In his ways Heb. in two ways , of which phrase see above on Pro 28:6 .

Shall fall at once once for all, so as he shall not need a second thrust, 1Sa 26:8 , and so as he shall never rise more. Or, in one , to wit, of his ways. Though he hath various ways and arts to secure himself, yet none of them shall save him, but he shall perish in one or other of them, and shall be given up by God to the mistake of his way, that he shall choose that course which will be most pernicious to him.

Poole: Pro 28:19

That followeth after vain persons choosing their company, and imitating their example; who gives up himself to vanity and idleness, and so is fitly opposed to the diligent man in the former clause.

Poole: Pro 28:20

A faithful man Heb. a man of truth , or truths , who deals truly and justly in all his bargains and transactions with men.

That maketh haste more than God alloweth him; that taketh the nearest and readiest way to riches, whether it be right or wrong; that is unfaithful and unjust in his dealings.

Shall not be innocent shall not obtain the blessings which he seeks, but shall bring curses and miseries upon him instead of them.

Poole: Pro 28:21

When a man hath once vitiated his conscience, and accustomed himself to take bribes, a very small advantage will make him sell justice, and his own soul into the bargain. The design of the proverb is to warn men to take heed of the beginnings of that sin, and consequently of other sins.

Poole: Pro 28:22

Hath an evil eye is uncharitable to persons in want, envious towards those who get any thing besides him, and covetous or greedy of getting riches by all ways possible, whether just or unjust. Thus an evil eye is taken , Pro 23:6 Mat 20:15 , as a good eye notes the contrary disposition, Pro 22:9 .

That poverty shall come upon him and consequently that he shall need the pity and help of others, which he cannot expect either from God or men, who hath so hardened himself against others in misery.

Poole: Pro 28:23

Afterwards when he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery.

Poole: Pro 28:24

Saith in his heart supposing that he hath a right to his father’ s goods.

Is the companion of a destroyer either,

1. He hereby showeth that he is fallen into such wicked society, from whom he hath such counsel or example. Or,

2. He is no less guilty than a thief who robs and destroys men upon the highway; he is a thief and robber, because he hath no right to the actual possession of his father’ s goods before his death, or without his consent.

Poole: Pro 28:25

He that is of a proud heart whose property it is to overvalue himself, and to trust to himself and his own wit, or wealth, or strength, stirreth up strife, because he makes it his great business to advance and please himself, and hateth and opposeth all that stand in his way, and despiseth other men, and is very jealous of his honour, and impatient of the least slighting, or affront, or injury, and indulgeth his own passions; and therefore shall not be fat, but lean and miserable, as is implied from the opposite clause.

That putteth his trust in the Lord which is mentioned as a plain and certain evidence of a humble man, who is mean and vile in his own eyes, and therefore trusts not to himself, but to God only, making God’ s will, and not his own will, and passion, and interest, the rule of all his actions, and can easily deny himself, and yield to others, all which are excellent preventives of strife.

Shall be made fat shall live happily and comfortably, because he avoids that strife which make men’ s lives miserable.

Poole: Pro 28:26

He that trusteth in his own heart who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself.

Is a fool and shall receive the fruit of his folly, to wit, destruction.

Whoso walketh wisely distrusting his own judgment, and seeking the advice of others, and especially of God, as all truly wise men do, he shall be delivered from those dangers and mischiefs which fools bring upon themselves; whereby he showeth himself to be a wise man.

Poole: Pro 28:27

Shall not lack shall not impoverish himself by it, as covetous men imagine or pretend; but shall be enriched, which is implied.

That hideth his eyes lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them. So he cunningly avoids the beginnings, and occasions, and provocations to charity; teaching us to use the same caution against sin.

Shall have many a curse partly from the poor, whose curses, being not causeless, shall come upon him, and partly from God, who will curse his very blessings, and bring him to extreme want and misery.

Poole: Pro 28:28

Men hide themselves men, i.e. righteous men, as appears from the following clause, are ashamed and afraid to appear publicly; of which See Poole "Pro 28:12" .

The righteous increase they who were righteous do now again appear in public, and being advanced to that power which the wicked rulers have lost, they use their authority to encourage and promote righteousness, and to punish unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied.

Poole: Pro 29:1

Hardeneth his neck is incorrigible, and obstinately persists in those sins for which he is reproved.

Without remedy utterly and irrecoverably .

Poole: Pro 29:2

In authority which interpretation is confirmed from the opposite clause. The Hebrew word signifies to increase either in number, or in dignity and power.

The people rejoice for the blessed effects of their good government.

The people mourn both for the oppressions and mischiefs which they feel, and for the dreadful judgments of God which they justly fear.

Poole: Pro 29:3

Loveth wisdom and therefore hateth and escheweth all folly and wickedness.

Keepeth company with harlots whereby he plainly discovers himself to want wisdom; of which see Pro 7:7 , &c.

Spendeth his substance whereby he not only ruineth himself, but also grieveth his father, as is implied from the opposite clause.

Poole: Pro 29:4

By judgment by the free and impartial exercise of justice.

He that receiveth gifts Heb. a man (for he would not vouchsafe to call him a king, as being unworthy of that name and office) of oblations or gifts , i.e. whose delight and common practice it is to take bribes, and sell justice.

Poole: Pro 29:5

A man that flattereth his neighbour that praiseth or applaudeth another in a sinful state or course, spreadeth a net for his feet; kills him under a pretence of kindness; is an occasion of his sin, and consequently of destruction, which possibly he may design to accomplish by that means.

Poole: Pro 29:6

There is a snare his sin will bring him to dreadful horrors and certain ruin.

Doth sing and rejoice because he hath sweet peace in his own conscience, and assurance of present safety and eternal happiness.

Poole: Pro 29:7

The righteous whether magistrate, or any private person concerned to know it, and capable of helping him in it,

considereth the cause of the poor his poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it.

Regardeth not to know it will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away his right.

Poole: Pro 29:8

Bring a city into a snare expose it to God’ s wrath and to destruction by their self-conceit and wilfulness, by their wicked counsels and courses, whereby they seduce and infect the generality of the people, by their contempt of God, of his just laws and righteous judgments, and of the opinions and advice, of wise men.

Wise men who do not scorn, but hearken to the counsels of God and of prudent men, turn away wrath; the wrath of God or of men, who were enraged against it.

Poole: Pro 29:9

If a wise man contendeth with a foolish man either judicially or otherwise debating any matter with him, endeavouring to convince him of any error;

whether he the wise man, rageth (or is angry) or laugheth, i.e. whether he deal sharply and severely with him, rebuking him for his folly, or mildly and pleasantly smiling at it,

there is no rest no end or fruit of the debate, the fool will not be satisfied nor convinced. Or, as it is in the Hebrew, he (to wit, the fool last named, to whom the following carriages may seem more fitly to agree) both rageth and laugheth , (he will not yield nor be convinced, but persists in his folly, which he discovers sometimes by his furious and unbridled passions, and sometimes by foolish laughter and scorning,) and there

is no rest he will never be quieted.

Poole: Pro 29:10

Hate the upright and consequently seek their ruin, as is implied from the following clause.

Seek his soul either,

1. To require his soul or life at the hands of those who have taken it away. Or,

2. To preserve it from those who attempt to take it away, as this phrase is taken, Psa 142:4 , though commonly it signify to seek to destroy it.

Poole: Pro 29:11

All his mind all at once, unnecessarily and unseasonably, without reservation or caution.

Till afterwards till he have fit occasion to express it.

Poole: Pro 29:12

If a ruler hearken to lies delight in flatteries or calumnies, or any lying words or deceitful and wicked practices,

all his servants are wicked partly because he chooseth only such for his service; and partly because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base lusts.

Poole: Pro 29:13

The deceitful man Heb. the man of deceits , or of usuries , i.e. who hath enriched himself by such practices,

meet together converse together, and one needeth the other, as Pro 22:2 .

The Lord lighteneth both their eyes either their bodily eyes with the light of the sun, which promiscuously shines upon both; or the eyes of their minds with the light of reason and grace, which he indifferently gives to them; and therefore the one should not envy nor despise the other, but be ready to do good one to another, as God doth good to both.

Poole: Pro 29:14

Judgeth the poor and the rich too; but he names

the poor because these are most oppressed and injured by others, and least regarded by princes, and yet committed to their more special care by the King of kings.

Poole: Pro 29:15

The rod and reproof correction and instruction going together.

Left to himself suffered to follow his own will or lusts without restraint and chastening. His mother , and father too; but he names only the mother , either because her indulgence oft spoils the child, or because children commonly stand in least awe of their mothers, and abuse the weakness of their sex, and tenderness of their natures.

Poole: Pro 29:16

Are multiplied or rather, are advanced, because this is opposed to their

falling in the next clause; and so this Hebrew word is taken above, Pro 29:2 .

Transgression increaseth sin and sinners abound and grow impudent by impunity, and the example and encouragement of such rulers.

Their fall the destruction of such transgressors in due time.

Poole: Pro 29:17

Rest satisfaction to thy mind, and comfort in his amendment.

Poole: Pro 29:18

No vision i.e. no prophecy, for the prophets were anciently called seers, 1Sa 9:9 , i.e. no public preaching of God’ s law or word, (as appears by the opposite clause,) which is called prophecy , Rom 12:6 1Co 14:1 , &c., where the people are destitute of the means of instruction.

The people perish because they want the only means of salvation. Or, is made naked ; stripped of their best ornaments, God’ s favour and protection, as this word is taken, Exo 32:25 .

He that keepeth the law: this he saith rather than

he that hath vision which the laws of opposition might seem to require, to teach us that, although the want of God’ s word be sufficient for men’ s destruction, yet the having, and hearing, or reading of it is not sufficient for their salvation, except they also keep or obey it.

Poole: Pro 29:19

A servant who is so not only ill condition, but also in the temper of his mind, disingenuous, perverse, and stubborn,

will not be corrected by words by mere words without blows. Compare Pro 19:29 .

Though he understand though he know thy mind and words, and his own duty,

he will not answer either by words, expressing his readiness; or by deeds, speedily and cheerfully performing thy commands; but will neglect his duty, pretending that he did not hear or understand thee.

Poole: Pro 29:20

In his words or rather, in his business , who is rash and heady in the management of his affairs.

There is more hope of a fool who is sensible of his folly, and willing to hearken to the advice of others, as this word is used, Pro 26:12 , though commonly it be meant of a wilful and wicked fool;

than of him because he is self-confident, and neither considers things seriously within himself, nor seeks counsel from the wise.

Poole: Pro 29:21

He that delicately bringeth up his servant allowing him too much freedom, and familiarity, and delicious fare, shall have him become his son; will find him at last grow insolent and presumptuous, and forgetful of his servile condition.

Poole: Pro 29:22

Is by his passion easily transported into grievous and manifold sins against God, and others, and himself, as swearing, and cursing, and violence, yea, sometimes even to murder.

Poole: Pro 29:23

Shall bring him low because both God and man conspire against him, and abhor him.

Honour shall uphold the humble in spirit or, as others render it, without any difference in the sense,

the humble in spirit shall hold their honour shall be honoured by God and men. Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it.

Poole: Pro 29:24

Whoso is partner with a thief by receiving a share of the stolen goods upon condition of his concealment of the theft,

hateth his own soul he carrieth himself towards it as if he hated it; he woundeth and destroyeth it.

He heareth cursing he heareth the voice of swearing, as is said, Lev 5:1 ; the oath given to him by a judge adjuring him and other suspected persons to give information concerning it; and

betrayeth it not which he is bound to do, both by virtue of his oath, and for the public good, which ought to be preferred before all private contracts or friendships.

Poole: Pro 29:25

The fear of man inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God’ s promise and providence,

bringeth a snare is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God.

Putteth his trust in the Lord keeping God’ s way, and securely relying upon God to protect him from the designs and rage of wicked men.

Poole: Pro 29:26

Seek the ruler’ s favour: men study to please and engage their rulers by their obliging carriage, and humble petitions, and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it.

Every man’ s judgment the decision of his cause, and the success of all his endeavours,

cometh from the Lord dependeth wholly upon God, who ruleth and inclineth their minds and hearts as it pleaseth him, Pro 21:1 .

Poole: Pro 29:27

Is an abomination to the just because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their friends.

Is abomination to the wicked of which See Poole "Pro 29:10" .

PBC: Pro 26:2

See GILL: Pr 26:2 @@ " so the curse causeless shall not come;"

See MHWBC: Pr 26:2

PBC: Pro 29:2

We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done this. Solomon said in (Pr 29:2) " When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." David was so grieved when he saw the conduct of the ungodly that he said in (Ps 119:136) " Rivers of waters run down mine eyes, because they keep not thy law." He said further in (Ps 119:158) " I beheld the transgressors, and was grieved; because they kept not thy word."

230

Haydock: Pro 25:1

These. Solomon wrote 3,000, and we have only 915 verses extant. (Calmet) ---

The rest perhaps shewed his genius, but were less useful. (Tostat. in 3 Kings iv. 9.) ---

Men. Isaias, Sobna, &c. (Calmet) ---

Out of other records, (Menochius) or "translated" into a language better understood. (Denis the Carthusian) (Bayn.)

Haydock: Pro 25:2

Speech. The Scriptures will denounce the truth to them, and shew them how to reign with justice. We must adore the mysteries of God; but are allowed to examine the secret designs of princes.

Haydock: Pro 25:3

Unsearchable. Their counsellors must not betray their secrets, Tobias xii. 7. The greatest enterprises depend on secrecy.

Haydock: Pro 25:5

Justice. The wicked in a kingdom resemble rust on silver. (Calmet)

Haydock: Pro 25:6

Glorious, or a boaster. (Haydock) ---

We must not seek the first places, Luke xiv. 10. Vive sine invidia, mollesque inglorius annos

Exige; amicitias et tibi junge pares. (Ovid, Trist. iii. 4.)

Haydock: Pro 25:8

Not. Septuagint, "repent when thy friend may reproach thee." (Haydock) ---

Friend. A word spoken in haste may expose him to ridicule.

Haydock: Pro 25:9

Stranger. It sometimes happens that friends fall out; but if either disclose the secret of the other, he will be deemed infamous. (Calmet) (Josephus, contra Apion 2.) ---

St. Ambrose says of his brother Satyrus, "though we had all things in common, yet the secret of our friends was not so."

Haydock: Pro 25:10

Grace, &c., is no in Hebrew, Complutensian, St. Jerome, &c. But it is in the Septuagint, "favour and friendship may give liberty; which keep thou for thyself, that thou mayst not be exposed to great shame. But guard thy ways unchangeably." (Haydock) ---

Avoid quarrels.

Haydock: Pro 25:11

Time, (Symmachus) "on its wheels," (Hebrew) flowing smoothly, (Calmet) or "according to his two faces, is apples of gold in network of silver. The Scriptures have a double sense. The exterior one leads to that sense which is interior, and more excellent. (Maimonides) (Parkhurst, p. 366.) ---

Gold, oranges. ---

Beds. On such the kings of Parthia slept, and these metals were very common under Solomon, 3 Kings x. 27., and Esther i. 6. (Calmet) ---

Montanus renders mascioth "transparent cases." Protestants, " pictures of silver."

Haydock: Pro 25:12

Bright. Hebrew chali cathem, "an ornament of fine gold," (Montanus; Protestants; Haydock) may probably denote a collar or ring. The eastern nations wore rings fixed at the top of the ears, and under the nose. Some were so large that they put their meat through them. The Scripture often alludes to these customs, which are so different from ours. (Canticle of Canticles vii. 1.)

Haydock: Pro 25:13

Harvest. In June and July, when the heat was most intense, people of quality had snow from Libanus to mix with what they drank, Jeremias xviii. 14. (Calmet)

Haydock: Pro 25:15

Hardness. Hebrew and Septuagint, "bones." (Haydock)

Haydock: Pro 25:16

Up. We must moderate the sensual appetite, (Menochius) and even the study of wisdom, which is compared to honey, chap. xxiv. 13., Romans xii. 3., and Ecclesiastes vii. 17. (Calmet) ---

We must not be too familiar, ver. 17. (Ven. Bede) (Cajetan)

Haydock: Pro 25:17

Having. Hebrew, "being tired of thee." No man is so perfect, but he will manifest some defect, and become importunate. (Calmet) Nulli te facias nimis sodalem. (Martial)

Haydock: Pro 25:20

And. Protestants, "as he that taketh away a, &c., and as vinegar....to a heavy heart." (Haydock) ---

The former sentence may be joined with the preceding, as it is improper to deprive a person of his garment, no less than to trust in the faithless; though some would suppose (Calmet) that this conduct, as well as the mixing of vinegar with nitre, is no less absurd than to attempt to relieve by music those who are extremely afflicted, Ecclesiasticus xxii. 6. (Tirinus) ---

But Solomon does not speak of such, but only of those who are "heavy;" and we know that music has wonderful efficacy in relieving them, (1 Kings xvi. 17.) in like manner as this mixture serves to cleanse the skin and garments, (Jeremias ii. 22.; Calmet) and to purify the ears, when they are deafish. (Pliny, [Natural History?] xxxi. 10.; Vales. lx.) ---

As a, &c., is not in Hebrew, St. Jerome, &c. (Calmet) ---

The Chaldean has the latter part, (Haydock) "grief tries the heart, as fire does silver. As the worm eats wood, so folly," &c. (Calmet)

Haydock: Pro 25:22

Coals of charity; (St. Chrysostom in Romans xii. 20.) or, if he prove obstinate, his punishment will be the greater. (Geier.) ---

The former sense is more received. (Calmet)

Haydock: Pro 25:23

Rain; (Symmachus; Protestants) or marginal note, "bringeth forth rain." (Haydock) ---

But St. Jerome, who live in the country, knew that this wind was rather dry; and therefore he has abandoned the Septuagint, raiseth the clouds," Job xxxvii. 9., Joel ii. 20., and Ecclesiasticus xviii. 23. The countries north of Palestine were not calculated to produce vapours and rain, which came rather from the south. (Calmet) ---

Tongue. If the hearers would shew their displeasure, detractors would soon be reduced to silence. (St. Jerome, ad. Rust.) (St. Bernard)

Haydock: Pro 25:24

It is. Chap. xxi. 9. Sixtus V does not insert this verse here.

Haydock: Pro 25:25

Tidings. Hebrew and Septuagint. The Vulgate seems rather to speak of a "good messenger." Homer said that a good messenger honoured the business most. (Pindar, Pyth. viii.) (Calmet)

Haydock: Pro 25:26

Falling into disgrace, or sin, occasions the wicked to exult, as if there were no God or religion. (Calmet)

Haydock: Pro 25:27

Majesty, viz., of God. For to search into that incomprehensible Majesty, and to pretend to sound the depths of the wisdom of God, is exposing our weak understanding to be blinded with an excess of light and glory, which hit cannot comprehend. (Challoner) ---

When the Church proposes to us any mystery, we have only to believe. Hebrew, "but it is glorious to sound their glory," and see where the wicked end, that we may not envy them, chap. iii. 31., and Psalm xxxvi. 7. (Calmet) ---

Protestants, "so for men to search their own glory, is not glory," but a sin. (Haydock) ---

"It is not good to eat too much honey," (Chaldean) or to sound the glorious words of God and wisdom, or the mysteries of religion. Septuagint, "But it is right to reverence glorious speeches," (Calmet) with esteem and humility. (Cat. Græc.)

Haydock: Pro 25:28

Speaking. He lays himself open to every attack, chap. xxix. 11.

Haydock: Pro 26:1

Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (Æschines.)

Haydock: Pro 26:2

As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) ---

Come. Chaldean, "shall not come in vain," if it be just, like that of Noe, Josue, &c. Hebrew, "shall not come" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)

Haydock: Pro 26:3

Snaffle. "Bit," or muzzle, ( camus ) to prevent the animal from biting. (Haydock) ---

Septuagint, Arabic, &c., "a goad for an ass." But metheg denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, chap. xiii. 13. (Calmet)

Haydock: Pro 26:4

Answer not a fool, &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) ---

If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock)

Haydock: Pro 26:6

Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)

Haydock: Pro 26:7

Fair. Hebrew, "unequal legs," or "lifted up," so, &c. (Haydock)

Haydock: Pro 26:8

Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, &c., give another sense, "as he that bindeth a stone (Calmet) in the boss of a ring, Greek: sphendone, (Menochius) or in a sling," can do no good, but only endanger himself or others, "so," &c. Yet margema is never used elsewhere for a sling, and it means undoubtedly "a heap of stones," (Calmet) as Montanus substitutes instead of "the sling," in Pagnin. "As a small piece of precious stone in a heap of stones is lost, so," &c. (Pole. Syn. Parkhurst in rogom. ) (Haydock) ---

Honour, or an office, in which he may do harm. (Calmet)

Haydock: Pro 26:9

If. Hebrew, " as a thorn goeth up into the," &c. (Protestants) (Haydock) ---

If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet) ---

Parable. Septuagint, "but slavery in the hands of fools" groweth up. (Haydock)

Haydock: Pro 26:10

Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet) ---

Protestants, "the great God, that formed all things, both rewardeth the fool and rewardeth the transgressors." Marginal note, "a great man giveth all, and he hireth the fool," &c. Septuagint, "all the flesh of fools is exposed to many storms, for their excess is punished." (Haydock)

Haydock: Pro 26:11

Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, "there is a confusion," &c., taken from Ecclesiasticus iv. 25. (Calmet)

Haydock: Pro 26:12

Fool. The ignorant may be convinced that he wants instruction. (Calmet) ---

But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.)

Haydock: Pro 26:14

Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)

Haydock: Pro 26:16

Seven, or many wise men, who used to speak in a sententious manner. (Calmet) ---

So seven is used, ver. 25.

Haydock: Pro 26:17

Anger. Hebrew, "passeth by, and meddleth with a quarrel not ot him" pertaining. (Haydock) ---

Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance.

Haydock: Pro 26:19

Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers xxxv. 22.

Haydock: Pro 26:20

Faileth. Hebrew, Symmachus, Calmet, "aboundeth, the fire is bright, or flourisheth" (Septuagint) (Haydock)

Haydock: Pro 26:23

Dross. Hence the proud will be detested, and appear contemptible.

Haydock: Pro 26:24

Lips. He will speak of what he hates much.

Haydock: Pro 26:26

Deceitfully. Hebrew, "in desolation." He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)

Haydock: Pro 26:27

Him. "Bad advice is worst to him who gives it." (Varro. Rust. iii. 22.)

Haydock: Pro 27:1

Milk. We cannot but admire such frugality. Septuagint are rather different; (Calmet) ver. 25., "Be careful of the grass of thy field....that thou mayst have lambs for thy clothing. Honour the field, that there may be lambs for thee. ( 27 ) Son, thou hast from me solid instructions for thy life, and for that of thy servants." (Haydock)

Haydock: Pro 27:2

Lips. All hate affectation and vanity, John v. 51.

Haydock: Pro 27:3

Both. He is insupportable to himself and to others, Ecclesiasticus xxii. 17.

Haydock: Pro 27:4

And who. Septuagint, "but envy (zeal) beareth nothing." The more we yield to the envious, the more he is offended at our good behaviour.

Haydock: Pro 27:5

Love. Which can be of no service to us, while reproof may cause us to amend.

Haydock: Pro 27:6

Enemy. Joab slew Amasa, while he kissed him, 2 Kings xx. 9., and Matthew xxvi. 48. True friendship is not attentive to outward appearances.

Haydock: Pro 27:8

Place, or vocation, like the prodigal son, Luke xv. The Israelites were much attached to their own country, where they might practise the true religion. (Calmet)

Haydock: Pro 27:9

And. Septuagint add, " wine and incense....but accidents tear the soul." (Haydock)

Haydock: Pro 27:10

Affliction. He will be less compassionate than a tried friend. ---

Better, &c. This daily experience evinces. "Those who purchase land, should consider if there be plenty of water, and a neighbour." (Pliny, [Natural History?] xviii. 5.) ---

The Persians honour most those who live nearest to them. (Herodotus i. 134.)

Haydock: Pro 27:11

Thou. Hebrew, Complutensian, and Sixtus V, "I may," &c. Septuagint, "and cast reproaches from thee."

Haydock: Pro 27:14

In the night. Or "early in the morning," de nocte, as the Hebrew implies. ---

Curseth. His importunity will be equally displeasing. (Haydock) ---

Flattery is dangerous, (Calmet) and unworthy of a free man. (Cicero, de Amic.)

Haydock: Pro 27:16

Hand. As it will flow away, such as woman is commonly incorrigible. (Calmet)

Haydock: Pro 27:17

Sharpeneth. Or instructeth. Fungar vice cotis. (Horace, Art.)

Haydock: Pro 27:18

Glorified. He who serves his master well shall be promoted.

Haydock: Pro 27:19

Are. Hebrew, "to men." Our hearts have all something similar. (Calmet) ---

Septuagint, "as faces are not like each other, so neither are the hearts of men." They have all come peculiarity. (Haydock) ---

But this agrees not with the original.

Haydock: Pro 27:20

Destruction. Hebrew abaddo, or abadon, chap. xv. 11., and Apocalypse ix. 11. People die, and are plunged in hell daily. ---

Eyes. Avarice and ambition, Ecclesiasticus xiv. 9.

Haydock: Pro 27:21

Praiseth. If he be not puffed up, or if all agree in his praises, we may conclude that they are well founded. ---

The, &c., is not in Hebrew, Complutensian, St. Jerome, or Chaldean, and destroys the connection.

Haydock: Pro 27:22

Mortar. Such were used by those who could not afford handmills. (Calmet)

Haydock: Pro 27:23

Flocks. John x. 3., and Ecclesiasticus vii. 24. This may be applied to pastors.

Haydock: Pro 27:24

Generation. Thou wilt be cited as an example of prudence, if thou hast forseen the change of thy affairs, and provided for it. In the east it was not unusual to see a general of an army reduced to the meanest condition, and economy is necessary for all.

Haydock: Pro 27:26

Field. If thou wishest to purchase, or to pay the workmen.

Haydock: Pro 28:1

Pursueth. "A crime is its own punishment." (Seneca, ep. 93.) (Leviticus xxvi. 36.) ---

Dread. Of any thing terrestrial, as long as the object of his love is not attacked, Romans viii. 35.

Haydock: Pro 28:2

Princes. Who each contend for the sovereign power. (Calmet)

Haydock: Pro 28:8

Poor. It seldom happens that the unjust leave their riches to their children, chap. xiii. 22., and Job xxvii. 16.

Haydock: Pro 28:9

His. Septuagint, "he rendereth his prayer abominable."

Haydock: Pro 28:13

Mercy. This is true repentance, which enjoins, "not only to bewail past sins, but also to amend." (St. Ambrose, ii. Pen. v.) ---

Sacramental confession was not required of the Jews, but they confessed their sins, when they laid their hands on the victim, &c., Leviticus iv., and v. (Calmet)

Haydock: Pro 28:16

Prudence. Septuagint, "riches." Poverty is a great temptation to people in authority, more than avarice itself. (Calmet)

Haydock: Pro 28:20

Innocent. Unpunished, if he employ fraud, ver. 22., and chap. xiii. 21.

Haydock: Pro 28:21

Forsaketh. Hebrew, "oppresseth (Septuagint, selleth) a man." (Calmet) ---

Neither small nor great bribes must be taken. (Justinian)

Haydock: Pro 28:22

Poverty. Septuagint, "the merciful shall have power over him," ver. 8. (Haydock)

Haydock: Pro 28:28

Men. Septuagint, "the just groan," and all are under "apprehensions." (Calmet)

Haydock: Pro 29:8

Corrupt. Hebrew, "scoffers," who provoke both God and men.

Haydock: Pro 29:9

Rest; or bring him to hear reason. (Calmet) ---

Septuagint, "a wise man shall rule nations; but the wicked being angry, is laughed at, and does not frighten."

Haydock: Pro 29:10

Soul. they wish to protect the upright, Psalm cxli. 5.

Haydock: Pro 29:13

Enlightener. Septuagint, "visitor," with punishment, as they seem to speak of palliated usury, which cannot escape God. See chap. xxii. 2.

Haydock: Pro 29:18

Prophecy, by the urim, or by the mouth of prophets, who were in great power and estimation, 3 Kings i. 24., and xii. 23., and 2 Paralipomenon xxv. 6., and xxviii. 8. (Calmet) ---

Septuagint, "There shall be none to explain the law to the impious nation." (Haydock) ---

When pastors are wanting, all goes to ruin, 1 Corinthians xi. 4. (Ven. Bede) (Calmet)

Haydock: Pro 29:20

Amendment. St. Jerome (as Evag.) says, after Thucydides: "Ignorance produces confidence, and learning fear."

Haydock: Pro 29:24

Soul, and exposeth himself to death, though this was only inflicted for stealing a man, Exodus xxi. 16. The night-thief might also be killed in the fact, Exodus xxii. 2. But if the person who had stolen denied it on oath, he was put to death for perjury, Leviticus v. 1.

Haydock: Pro 29:25

Fall. Human respects will not long preserve him from sin. (Calmet) ---

Septuagint have a double version: "Those who fear and are ashamed of men, shall be thrown down. But he who confideth in the Lord, shall rejoice. Impiety overturneth man, while he who trusteth in the Lord shall be saved." (Grabe) (Haydock)

Gill: Pro 25:1

These are are also proverbs of Solomon,.... These that follow to the end of the book, as well as those which go before. Here begins a "third", some say a "fourth" part of this book. The Targum and Syriac version read,

"these are also the deep proverbs of Solomon;''

and the Arabic version adds,

"the exposition of which is difficult;''

which the men Hezekiah king of Judah copied out; out of the writings of Solomon; out of his three thousand proverbs, it, nay be; or out of the public records, which contained an account of his words and deeds. Who these men were is not certain; perhaps his ministers of state, Eliakim, Sheban, and Joah; or the prophets of his time, Isaiah, Micah, and Hosea: the Targum and Syriac version call them his "friends". Whoever they were, no doubt they were employed by Hezekiah; and which is recorded to his honour, that he was so careful to preserve such useful sayings, and annex them to those that were already collected and put together as above. This verse, it is likely, was written by one of the copiers. The proverbs begin in Pro 25:2.

Gill: Pro 25:2

It is the glory of God to conceal a thing,.... Secret things belong unto him, and they are kept so by him: many things which he does reveal, yet the "modus" or manner of them remains hidden; as what relates to his own being, and manner of subsisting; the trinity of Persons in the Godhead; the filiation or the Son, and the procession of the Spirit; the incarnation of Christ, and the like: the predestination of men to life and death, though that there is such a thing is certain, yet who they are is not known; the purposes and decrees of God, all that he determines to do, or shall be done, are known unto him from eternity; but then the times and seasons in which they will be accomplished are kept in his own power; the day and hour of the last judgment none knows but himself: his judgments, and ways in providence, are unsearchable and past finding out; there are many things in it unaccountable to men; nor does he give an account of them to the sons of men; these are at present secrets in his own breast, his judgments will be made manifest. Now it is his glory to conceal them; they are all known to him, and the reasons of them; he is the omniscient all wise God, and stands in no need of the advice of creatures; nor are they taken into his privy council. Some apply this to his pardoning sin, which is sometimes expressed by "covering" it; and in which the glory of his grace and mercy is greatly displayed. Jarchi interprets it of the history of the work of creation, and Ezekiel's vision of the wheels, the understanding of which is very difficult; and which the Jews forbid the reading of, as also Solomon's Song, until men are come to ripeness of years;

but the honour of kings is to search out a matter; to investigate everything relating to civil government, and that may be of use to them in the exercise of it; particularly to search into the word of God, and observe the laws in it, and rule according to them; or make such laws as are agreeably to it, and execute them: and to inquire diligently into all causes that are brought before them, that they may find out the truth of things, and pass judgment accordingly; and be able to give reasons for what they do in the public affairs of government, and make it appear that they are according to the rules of truth and justice; and to do so will gain them immortal honour! see Job 29:16.

Gill: Pro 25:3

The heaven for height, and the earth for depth,.... These are eminent for what are ascribed to them; nothing is higher than the heavens, nor anything deeper than the earth; the height of the heavens cannot be reached, and the centre of the earth cannot easily be got unto; the heavens above cannot be measured, and the foundation of the earth cannot be searched beneath; at least not by common persons, whatever may be done in their way by astronomers and geometricians. And thus, as the heavens and the earth are immeasurable, Jer 31:37; so

the heart of kings is unsearchable; especially such an one as Solomon was, who had largeness of heart as the sand on the seashore: and this must be understood of such who have the art of governing; for some are so weak in their conduct, and so much expose themselves, that it is easy to see what is in their hearts, and what are the springs of their actions. Wise princes lay their schemes deep, and conceal their designs, and keep their reasons of state secret, so that it is not an easy thing to penetrate into their councils and views: for this does not so much respect the multitude of business they have upon their hearts and hands, as Jarchi and others understand it, as the privacy and secrecy in which they are managed, and the reasons of which are kept from common persons, Who therefore are not proper judges of them; and who yet will often take upon them to censure and condemn, when they are ignorant of the true cause of such conduct.

Gill: Pro 25:4

Take away the dross from the silver,.... By putting it into the furnace, and purging it from it:

and there shall come forth a vessel for the finer; not out of the furnace, a vessel formed and shaped, but pure silver shall come out of it for the refiner; of which a vessel may be made, very honourable, beautiful, and fit for use: the application of it is in Pro 25:5.

Gill: Pro 25:5

Take away the wicked from before the king,.... Wicked ministers and counsellors; they are the "dross", worthless and useless; yea, hurtful and pernicious. The king is the "refiner", for whom the vessel is; the kingdom is the silver vessel refined; and which becomes much the better, when wicked men are removed from the court and cabinet council of kings; as well as the king is the happier, and his throne more firm and secure, as follows:

and his throne shall be established in righteousness; which he shall execute, wicked ministers being removed from him, who advised him to take unrighteous measures; and others being put in their room, who counsel him to do acts of justice; whereby his throne is secured, and he sits firm upon it, which before was tottering and shaking, and lie in great danger of being removed from it.

Gill: Pro 25:6

Put not forth thyself in the presence of the king,.... Intrude not thyself into his presence; or rush not into it in a rude and irreverent way; or be not ambitious to be a courtier: or "do not appear glorious", as the Vulgate Latin version renders it; or "honour thyself" ^a as the word signifies; do not appear too gay at court, or make too splendid an appearance, above thy fortune and station; and which may seem to vie with and outdo the king himself, which will not be well taken; princes love not to be equalled, and much less excelled;

and stand not in the place of great men; where the king's family or his nobles should stand, his ministers and counsellors of state, and those that wait upon him.

Gill: Pro 25:7

For better it is that it be said unto thee, Come up hither,.... It is much more to thine honour and credit to seat thyself in a place rather beneath than above thee; which being observed by some of the officers at court, or by him whose business it is to look after such things, he will beckon or call to thee to come up to a higher and more honourable place:

than that thou shouldest be put lower, in the presence of the prince whom thine eyes have seen; than that thou shouldest be thrust away with a severe rebuke for thy boldness and arrogance, in approaching too near the king's person, and taking the place of some great man, which did not become thee, and be forced down to a lower place, to thy great mortification; and the more, as this will be in the presence of the prince thou hadst the curiosity of seeing, and the ambition of making thyself acceptable to, by a gay and splendid appearance; and now with great disgrace turned out of his presence, or at least driven to a great distance from him. Our Lord seems to refer to this passage, in Luk 14:8.

Gill: Pro 25:8

Go not forth hastily to strive,.... To go to law with a neighbour; think well of it beforehand; consider the nature of the cause, whether right or wrong; or whether it is a matter of such moment as to go to law about; whether it will not be deemed a frivolous and vexatious suit; whether able to bear the expenses of it, and what may probably be the success of it;

lest thou know not what to do in the end thereof; for a livelihood, having spent all thy substance in the lawsuit, and so reduced to poverty as not to know how to live, or how and where to show thy face, through the disgrace that shall fall upon time by losing the cause;

when that neighbour hath put thee to shame; in open court, and proved himself to be in the right, and that thou art in the wrong; himself an honest man, and thee a litigious person.

Gill: Pro 25:9

Debate thy cause with thy neighbour himself,.... Between thee and him alone; lay the matter before him, and hear what he has to say for himself, by which you will better judge of the nature of the cause; try to compromise things, and make up the difference between you, which is much better than to commence a lawsuit; at least such a step should be taken first; see Mat 5:25;

and discover not a secret to another; if the thing in controversy is a secret, do not acquaint another person with it; keep it among yourselves, if the affair can be made up without bringing it into a court of judicature; besides, by communicating it to others, you may have bad counsel given, and be led to take indirect methods: or, "the secret of another", or, "another secret do not discover" ^b; if you know anything scandalous and reproachful of your neighbour and his family, you are contending with, which does not concern the cause in hand, do not divulge it, as persons from a spirit of revenge are apt to do, when they are quarrelling or litigating a point with each other.

Gill: Pro 25:10

Lest he that heareth it put thee to shame,.... Or, "reproach thee" ^c with treachery and deceit. Either the person of whom it is told, or the person to whom it is told; who may make thee ashamed, either by fixing the odious character of a defamer, a whisperer, and backbiter, on thee; or by making a retaliation, and in his turn make known some secret things concerning thyself, which before were not known, and, now published, will be to thy disgrace;

and thine infamy turn not away; it shall stick so close to thee, that thou shalt never get clear of it as long as thou livest, or ever retrieve thy credit; the brand of infamy shall ever be upon thee.

Gill: Pro 25:11

A word fitly spoken,.... Or, "a word spoken on its wheels" ^d: that proceeds aright, keeps due order, is well circumstanced as to matter, method, time, place, and persons; a discourse well put together, properly pronounced, roundly, easily, and fluently delivered to proper persons, and adapted to their circumstances; and "seasonably" spoken, as the Targum and many versions render it:

is like apples of gold in pictures of silver; either like apples made of gold, and so valuable and precious; or as apples, called golden from their colour, as golden pippins, and golden rennets; or oranges, which are sometimes called golden apples: either of these in silver cases and enclosures, as Aben Ezra and Gersom interpret the word, or in a silver cup, as the Syriac version, or in silver lattices, as Maimonides, through which they may be seen, look very pleasant and delightful. The words may design, as some think, silver baskets of network ^e; into which golden apples or oranges being put, and placed on a table, look very beautiful; and to such a word fitly spoken is compared. This may be applied to the word of the Gospel, as spoken by Christ, the great Prophet of the church; who has the tongue of the learned, to speak a word in season to weary souls, Isa 50:4; and by his ministers, who publish the Gospel, that faithful saying, and worthy of all acceptation: this being the word of salvation, is fitly spoken to all sensible sinners, and must be exceeding agreeable to them; since it is of salvation from all sin, and for the chief of sinners, and entirely of free grace; includes all blessings in it, and is for ever; and since it is a proclamation of pardon of all sorts of sins and sinners, and of all their sins, and according to the riches of grace; and is also the word of reconciliation, and publishes peace to rebels, who could not make their own peace with God; and yet this is done by the blood of Christ, as the Gospel declares: and, seeing it is likewise the word of righteousness, which reveals the righteousness of Christ as justifying, when a man's own righteousness will not acquit him; and invites weary souls to Christ for rest, and therefore must be grateful to all such persons, and be esteemed as valuable as balls or apples of gold; and as pleasant and delightful to see and hear of as those set in silver baskets of network; and be as refreshing and comfortable, and as grateful to the taste, as real apples of the best kind; see Son 2:2. It may also be applied to the promises of grace, seasonably spoken, and suitably applied by the Spirit of God; who takes the promises which are in Christ, and shows and opens them to souls in distress, at the most proper and seasonable time; and which are exceeding great and precious, yield abundance of pleasure and delight, and are very comfortable. Yea, this may be applied to the words of good men, in private conversation, either by way of counsel, or comfort, or admonition; and to every word that is with grace, and ministers grace to the hearer, and is for the use of edifying, when time, place, persons, and circumstances, are observed. Maimonides ^f thinks the external sense of the word is meant by the silver, and the internal sense by the gold; which latter is seen through, and is much better than the former.

Gill: Pro 25:12

As an earring of gold, and an ornament of fine gold,.... As a golden earring, when first put on, gives pain and uneasiness; but, being well hung and fixed, is very ornamental, being of fine gold, and especially when any jewels are upon it; which may be meant by the ornament, as the word is rendered, Son 7:1;

so is a wise reprover upon an obedient ear; such is the reproof of a wise man, which is seasonably given, in a fit and proper manner; and which appears to proceed from love, and is designed for good, and done in great affection and faithfulness: this, though it may be a little grating to the ear at first, yet, when well considered and received, instead of leaving any infamy or reproach on the person reproved, it is an ornament to him, as well as reflects honour upon the reprover. It may be rendered, " so is he that reproveth a wise man, upon" or "with an obedient ear" ^g; a wise man that has an obedient or hearing ear, who is so wise as to altered to reproofs given him, and which he takes kindly, and receives profit and advantage from them; see Pro 9:8.

Gill: Pro 25:13

As the cold of snow in the time of harvest,.... As water as cold as snow; or as a breeze of air, such as in a time of snow; and so Jarchi,

"as the cold of the days of snow, which a man desires in summer, and not snow simply, for snow itself is not good in the time of harvest;''

see Pro 24:1. Or rather "as a shield" or "covering of snow" ^h, as the word signifies: perhaps, as Gussetius ⁱ thanks, a vessel in such a form, in which snow was kept in summer, is meant; and the same word, the two first radical letters being doubled, is used for the pot, or urn, in which the manna was kept, Exo 16:33. As snow, that in those hot countries used to be kept in vessels, in places underground, to cool their drink with in summertime; just as ice is kept with us, in like places, for the same purpose; and then the sense is, as drink cooled with snow is very agreeable, and exceeding refreshing to those that labour in the field in the time of harvest;

so is a faithful messenger to them that send him: for he refresheth the soul of his masters: such an one that is sent with a message, and faithfully executes it, while he is gone, the mind of his master is very thoughtful about the it sue and success of it; but when he returns and gives him an account of it, and especially when he succeeds to his wish; it "restores" and settles his mind, as the word ^k signifies; and gives him a great deal of pleasure and satisfaction, and renders the messenger dear and valuable to him. Christ is the messenger, one of a thousand, sent by his divine Father on a message of grace and salvation, in which he has succeeded being faithful to him that appointed him; and so exceeding acceptable to him, his servant, his elect, in whom his soul delighteth! Gospel ministers are messengers, and faithful ones, whose feet are beautiful, and their words acceptable to souls to whom they are sent, and are a sweet savour to him that sent them; and who will commend them as good and faithful servants, and appoint them rulers over many cities, and introduce them into his joy.

Gill: Pro 25:14

Whoso boasteth himself of a false gift,.... Of his charity and alms deeds; bragging of great things he does this way, when he does nothing; or who is very vain in making large promises of what he will give, when he does not perform; either not having it in his heart, or in the power of his hands, to give what he promises; Satan like, who offered to give all the kingdoms of this world to Christ, if he would worship him, when nothing of it belonged unto him, or was in his power to give: and so the Vulgate Latin version renders it, "a glorious man"; that is, a vainglorious man, and "not fulfilling promises". It may very well be applied to false teachers, who boast of their gifts and spiritual knowledge, when they have none; speaking great swelling words of vanity, when they are empty of all that is good, and are as follow:

is like like clouds and wind without rain; which make a show and appearance of rain, promise much, but produce none; see 2Pe 2:17, Jud 1:12.

Gill: Pro 25:15

By long forbearing is a prince persuaded,.... To come into measures, and do that which his council and ministry advise him to, and to which he may seem at first very averse; but by a mild and gentle representation of things, by an humble submission of them to him, and by frequent remonstrances and patient waiting, his mind is softened, bent, and inclined to take their advice, and pursue the measures suggested to him; which, had they been pressed with heat, haughtiness, and haste, would have been rejected;

and a soft tongue breaketh the bone; or "hardness", as the Vulgate Latin version renders it; soft words, or words delivered in soft language, remove hardness and roughness from the minds of men; and work upon, influence, and bend men, whose wills are obstinate and stubborn, and make them pliable and tractable: so David, with a soft tongue, wrought upon Saul, his enemy; and Abigail, by her soft language, turned the mind of David, who was bent upon the destruction of Nabal, 1Sa 24:16; see Pro 15:1. Jarchi interprets this soft tongue of prayer and supplication, by which severe things against sinners are removed from them; and so he understands the former clause of the forbearance of God, which gives encouragement to sinners, to persuade him in their favour by repentance and prayer; see Mat 18:26.

Gill: Pro 25:16

Hast thou found honey?.... Of which there was great plenty in Judea; and was to be found in fields and woods, 1Sa 14:25;

eat so much as is sufficient for thee; to satisfy appetite, without overcharging the stomach; what may be conducive to health, and no more;

lest thou be filled therewith, and vomit it; that is, overfilled; filled to a loathing of it, so as to cause a casting of it up this is not merely to be understood in a literal sense; something more is intended, as in Pro 24:13; and according to the sense there, that which Maimonides ^l gives of this seems agreeable; that it respects the getting of wisdom and knowledge, which, like honey, is sweet and desirable, and excellent, and nourishing, moderately used: but then persons should take care to keep within due bounds, and not seek to be too wise; or to exercise themselves in things too high for them, and aim at that which is above their capacity; but should content themselves with what is within their reach and compass: and so Gersom understands it. Some think that moderation in the use of worldly things and lawful pleasures is here recommended: and others that the words refer to what follow; that when a man has got a pleasant and delightful friend, he should not visit him too often; lest, too much familiarity bringing contempt, he should lose his friend: so Jarchi connects the words,

Gill: Pro 25:17

Withdraw thy foot from thy neighbour's house,.... Not but that it is commendable to be neighbourly and friendly, or for one neighbour to visit another; but then it should not be very frequent; a man should not be always or often at his neighbour's house. So the words may be rendered, "make thy foot precious" or "rare at thy neighbour's house" ^m; be seldom there;

lest he be weary of thee, and so hate thee; or, "lest he be sated with thee" ⁿ; filled with thy company to a loathing of it, as the stomach with eating too much honey, and so his friendship be turned into hatred.

Gill: Pro 25:18

A man that beareth false witness against his neighbour,.... In whose house he has often been, and whom he has frequently visited; and, observing what was done there, not only discovers and tells abroad the secrets of his family, but even things which are false; yea, in a court of judicature, appears a witness against him, and swears falsely to his hurt and prejudice. Such a man

is a maul, and a sword, and a sharp arrow; that is, to his neighbour, against whom he bears false witness; and, by so doing, he mauls his fame, his credit, character, and reputation; and, as with a sword, takes away his life; and against whom there is no more guarding than against a sharp arrow, that comes from afar, suddenly and swiftly.

Gill: Pro 25:19

Confidence in an unfaithful man in time of trouble,.... It is not good to put confidence in any man, not in princes, nor in the best of men; much less in an unfaithful, prevaricating, and treacherous man; and especially in a time of distress and trouble, depending on his help and assistance, which is leaning on a broken reed, and trusting to a broken staff. Or, "the confidence of an unfaithful man in time of trouble" ^o; that which he puts confidence in; who trusts in his riches, or in his righteousness, or in his own heart, all which are vain and deceitful:

is like a broken tooth, and a foot out of joint; which are so far from being of any use, the one in eating food, and the other in walking, that they are both an hindrance to those actions, and cause pain and uneasiness: or, "a bad tooth", so the Targum and Syriac version; a rotten one.

Gill: Pro 25:20

As he that taketh away a garment in cold weather,.... Either takes it off of himself, or another person, when it would be rather more proper to put another garment on, and so is exposed to the injury of cold weather;

and as vinegar upon nitre: nitre was found in Egypt, beyond Memphis, as Strabo says ^p; there were two mines of nitre, which produced much, and thence it was called the Nitriotic Nome: others say, nitre has its name from Nitria, a town in Egypt ^q, which gives name to the Nitrian desert, where there is a lake called Latron; from the bottom of which, that sort of nitre, called Natron, arises to the top, as is apprehended, and there, by the heat of the sun, condenses into this kind of substance ^r, which will react with an acid; and so vinegar poured upon it will irritate and disturb it, cause it to react, and make a noise and a hissing. This must be understood only of this sort of nitre, of the nitre of the ancients; not of the moderns, which is no other than saltpetre; for though this will ferment with vinegar, saltpetre will not ^s: nitre is dissolved by a liquid, but not any, only that which is cold, as Aristotle observes ^t, as is vinegar; and therefore, with great propriety, this is joined to what goes before;

so is he that singeth songs to a heavy heart; rather distresses and afflicts him the more; as he cannot sing himself, he cannot bear to hear others sing; such rather should be condoled and wept with than to have songs sung to them. Some understand the words in a sense the reverse; the word rendered taketh away, in the first clause, has the signification of adorning with a garment; hence they render it, "as he that putteth on a garment ^u for ornament in cold weather, and as vinegar to nitre, so is he that singeth songs to a heavy heart"; that is, as an additional garment drives away cold, and vinegar dissolves nitre, so singing songs to a heavy hearted man drives away sorrow; as in the case of Saul, such an effect had music on him, 1Sa 16:21; or rather, to put on a thin garment for ornament in cold weather is as absurd and unseasonable as to put vinegar to nitre, or to a wound, as Schultens, and to sing songs to a heavy heart; all absurd.

Gill: Pro 25:21

If thine enemy be hungry, give him bread to eat,.... Which includes all manner of food; whatever persons may have in their houses, that they should bring out and feed the hungry with, even though an enemy;

and if he be thirsty, give him water to drink; which was what was usually and in common drank in those countries. These two, bread and water, take in all the necessaries of life; and giving them is expressive of all acts of beneficence and humanity to be performed to enemies; see 2Ki 6:22; or "drink to him", so Pagninus and Montanus; which is still more expressive of respect and kindness.

Gill: Pro 25:22

For thou shall heap coals of fire upon his head,.... Not to increase his punishment and damnation, the more aggravated by kindness shown him; but to bring him by such means to a sense of former injuries, and to shame for them, repentance of them, and love of the person injured, and carefulness for the future of doing him any further wrong;

and the Lord shall reward thee: with good things, for all the good done to thine enemy, whether it has the desired effect on him or not; or whether he rewards thee or not; see Rom 12:20.

Gill: Pro 25:23

The north wind driveth away rain,.... So the geographer ^w says, the swift north wind drives away the moist clouds; which usually come from the opposite quarter, the south. The word used has the signification of conceiving, and begetting, and bringing forth; hence some ^x render it to a different sense, and so the Targum,

"the north wind bringeth forth rain;''

and in this sense Gersom interprets it, and says,

"the north wind produces rain in Jerusalem, because it brings there the vapours that ascend from the sea, which lies north unto it;''

and the philosopher ^y says, that in the northern parts of the world the south wind produces rain; and in the southern parts the north wind produces it, as in Judea. But in Job 37:22, fair, fine, golden, serene, "weather", is said to "come out of the north"; agreeably to which, the north wind is by Homer ^z called αιθρηγενετης, the producer of serene weather; and by Virgil ^a "clarus aquilo", i.e. what makes serene. The Arabic version reads it, "the south wind"; and that does bring rain, and, as that version has it, excites the clouds. But the first reading and sense of the words seem best ^b, and agree with what follows:

so doth an angry countenance a backbiting tongue; drives it away, discourages and silences it. When a man puts on a stern countenance, a frowning and angry look, on such who bring him slanderous reports and idle tales of their neighbours, and reproach and backbite them, it checks them, and puts a stop to their practices; whereas listening to them, and especially with an air of pleasure, encourages them in them; were there not so many that take pleasure in hearing those talebearers and backbiters, were they more roughly dealt with, as the blustering north wind does with the rain, there would not be so much of this evil practised.

Gill: Pro 25:24

It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. See Gill on Pro 21:9.

Gill: Pro 25:25

As cold waters to a thirsty soul,.... Water is naturally cold; and is by classic writers expressed by "cold" itself ^c, and is very refreshing to one athirst through heat: or, "to a weary soul" ^d; to one wearied with labour; or to a traveller weary with travelling, especially in hot countries, as in the deserts of Arabia, or in places where it is rare to meet with a brook, stream, or fountain of water; which, when he does, it is exceeding pleasant and agreeable to him;

so is good news from a far country; so acceptable is it to hear from a friend in a distant part of the world, and particularly to hear good news of him. Such is the Gospel; it is good news, and glad tidings of good things; it brings the good news of the grace, and favour, and good will of God to men; of his appointment and provision of a Saviour for them; of the incarnation of Christ; of salvation being wrought out by him for the chief of sinners, which is free, full, and for ever; and of peace, pardon, righteousness, and eternal life, through him, And this comes "from a far country"; from heaven, the better country than Canaan, which was a type of it, or any country in this world, and which is afar from hence; the Gospel comes from God in heaven, and it is a report concerning that; it is good news to saints, of an estate they have there, an inheritance, a house, a city and kingdom prepared for them there: this news is brought by the prophets of the Old Testament, who diligently inquired of salvation by Christ; by the angels at Christ's incarnation; by John the Baptist, the forerunner of Christ; by Christ himself, who was anointed to preach good tidings to the meek; and by his apostles, and all the faithful ministers of the word: and the message they bring is good news; not to carnal and self-righteous persons, but to sensible sinners; and to them it is as cold waters to a weary or thirsty soul; it assuages the heat of the law, and the wrath that works in the conscience; it quenches the thirst of carnal things, and after a man's own righteousness; it revives and refreshes his weary drooping spirits, and fills him with a joy unspeakable and full of glory; as Jacob's spirits were revived on hearing the good news of Joseph, Gen 45:26.

Gill: Pro 25:26

A righteous man falling dozen before the wicked,.... Either falling into calamity and distress by means of the wicked man, through his malice and cunning, and which be seeing, rejoices at; or crouching unto him, bowing before him, yielding to him, not daring to oppose or reprove him; or falling into sin in his presence, which he ever after reproaches him for, and openly exposes him, so that his usefulness is lost; and especially if he joins with the wicked man in his course of living; and particularly if a civil magistrate, and acts unrighteously in his office: he

is as a troubled fountain, and a corrupt spring; like a spring or fountain muddied with the feet of men or beasts; so that; he who was before as a clear spring of flowing water, a fountain of justice to his neighbours, from whom good doctrine and wholesome advice flowed, is now of no use by instruction or example, but the contrary.

Gill: Pro 25:27

It is not good to eat much honey,.... That is too much otherwise it is good to eat, Pro 24:13; but too much is hurtful, it surfeits the stomach increases choler ^e and creates loathing; and indeed, too much of anything is bad ^f;

so for men to search their own glory is not glory: to set forth their own excellencies, to sound forth their own praises to seek honour of men, to use all methods to gain popular applause; this is not glorious and praiseworthy, but dishonourable; or it may be rendered as it literally lies in the original, "but to search out", or "the searching out of their glory is glory" ^g; either the glory of righteous men, as Aben Ezra interprets it, such as stand and do not fall before the wicked; to search out their excellencies and virtues, and follow their example, is glorious and honourable: or to search the glory of the knowledge of divine things, comparable to honey, is commendable and glorious; for though a man may eat too much honey, yet he cannot have too much knowledge of divine and spiritual things, or be satiated and overfilled with them; to which the Septuagint version agrees, "but we ought to honour glorious words": the glorious truths of the word of God ought to be had in great esteem, and to search out the glory of them is honourable; our Lord directs to a search of the Scriptures, because they testify of him, Joh 5:39; and we can never know too much of him, or of the precious doctrines of the Gospel; unless this is to be understood of such things as should not be curiously inquired into; men should not be wise above what is written nor search into those things which God has concealed; as his own nature and perfections, the mode of subsisting of the three Persons in the Godhead, his secret purposes and decrees, and unsearchable judgments. To which sense agrees the Vulgate Latin version,

"so he who is the searcher of majesty shall be oppressed by glory;''

he shall be bore down by it, and not able to bear the glory of it: and the Targum is,

"to eat much honey is not good, nor to search glorious words.''

Jarchi takes the words in this sense; and illustrates them by the work of creation, Ezekiel's vision of the wheels, the decrees of God, and the reasons of them.

Gill: Pro 25:28

He that hath no rule over his own spirit,.... His affections and passions, puts no restraint, unto them, as the word signifies; no guard against them, no fence about them, to curb his curiosity, to check his pride and vanity, to restrain his wrath and anger and revenge, and keep within due bounds his ambition and itch of vainglory;

is like a city that broken down and without walls; into which the may go with pleasure, and which is exposed to the rapine and violence of everyone; and so a man that has no command of himself and passions, but gives the reins to them, is exposed to the enemy of souls, Satan and is liable to every sin, snare and temptation.

Gill: Pro 26:1

As snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great obstruction to the labourers in the harvest, and a hinderance to the gathering of it in; and were very rare and uncommon in Judea; it was even a miracle for thunder and rain to be in wheat harvest, 1Sa 12:17;

so honour is not seemly for a fool: for a wicked man; such should not be favoured by kings, and set in high places of honour and trust; "folly set in great dignity", or foolish and bad men set in honourable places, are as unsuitable and inconvenient as snow and rain in summer and harvest, and should be as rare as they; and they are as hurtful and pernicious, since they discourage virtue and encourage vice, and hinder the prosperity of the commonwealth; such vile persons are contemned in the eyes of good men, and are disregarded of God; he will not give, theft, glory here nor hereafter; the wise shall inherit it, but shame shall be the promotion of fools, Pro 3:35; see Ecc 10:6.

Gill: Pro 26:2

As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word ^h is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as some ⁱ think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear;

so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high places; who think they have a right to swear at and curse those below them, and by this means to support their authority and power; but what signify their curses which are without a cause? they are vain and fruitless, like Shimei's cursing David; they fly away, as the above birds are said to do, and fly over the heads of those on whom they are designed to light; yea, return and fall upon the heads of those that curse, as the swallow goes to the place from whence it came; it being a bird of passage, Jer 8:7; in the winter it flies away and betakes itself to some islands on rocks called from thence "chelidonian" ^k. According to the "Keri", or marginal reading, for here is a double reading, it may be rendered, "so the curse causeless shall come to him" ^l; that gives it without any reason. The Septuagint takes in both,

"so a vain curse shall not come upon any;''

what are all the anathemas of the church of Rome? who can curse whom God has not cursed? yea, such shall be cursed themselves; see Psa 109:17.

Gill: Pro 26:3

A whip for the horse,.... One that is dull of going, or refractory and wants breaking;

a bridle for the ass; not to curb and restrain it from going too fist, asses being generally dull; but to direct its way and turn it when necessary, it being stiffnecked and obstinate; though the Septuagint, Syriac, and Arabic versions, render it a "spear" or "goad", something to prick with, and excite it to motion; and so the Targum; or otherwise one would have thought the whip was fitter for the ass and the bridle for the horse;

and a rod for the fool's back; suggesting that the fool, or wicked man, is like the horse or the mule; though not without understanding of things natural, yet of things divine and moral; and as stupid as the ass, however wise he may conceit himself to be, being born like a wild ass's colt; and instead of honour being given him, stripes should be laid upon him; he should be reproved sharply, and corrected for his wickedness, especially the causeless curser, Pro 19:29.

Gill: Pro 26:4

Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to Hananiah; nor Christ to the Scribes and Pharisees; and when an answer is returned, it should not be in his foolish way and manner, rendering evil for evil, and railing for railing, in the same virulent, lying, calumniating, and reproachful language;

lest thou also be like unto him; lest thou also, who art a man of understanding and sense, and hast passed for one among men, come under the same imputation, and be reckoned a fool like him.

Gill: Pro 26:5

Answer a fool according to his folly,.... The Targum is,

"but speak with a fool in thy wisdom;''

and the Syriac version,

"yea, speak with a fool according to thy wisdom;''

which would at once remove the seeming contradiction in these words to the former, but then they are not a true version; indeed it is right, and must be the sense, that when a fool is answered, as it is sometimes necessary he should, that it be done in wisdom, and so as to expose his folly; he is to be answered and not answered according to different times, places, and circumstances, and manner of answering; he is to be answered when there is any hope of doing him good, or of doing good to others; or of preventing ill impressions being made upon others by what he has said; when the glory of God, the good of the church, and the cause of truth, require it; and when he would otherwise glory and triumph, as if his words or works were unanswerable, as follow;

lest he be wise in his own conceit; which fools are apt to be, and the rather when no answer is given them; imagining it arises from the strength of their arguments, and their nervous way of reasoning, when it is rather from a neglect and contempt of them.

Gill: Pro 26:6

He that sendeth a message by the hand of a fool,.... Who knows not how to deliver it in a proper manner, and is incapable of taking the answer, and reporting it as he should; or unfaithful in it, and brings a bad or false report, as the spies did upon the good land;

cutteth off the feet; he may as well cut off his feet before he sends him, or send a man without feet, as such an one; for prudence, diligence, and faithfulness in doing a message, and bringing back the answer, are as necessary to a messenger as his feet are;

and drinketh damage; to himself; his message not being rightly performed, and business not done well; which is a loss to the sender, as well as to his credit and reputation with the person to whom he sends him; he hereby concluding that he must be a man of no great judgment and sense to send such a fool on his errand. Such are the unskilful ambassadors of princes; and such are unfaithful ministers, the messengers of the churches; see Pro 10:26. The words in the original are three sentences, without a copulative, and stand in this order, " he that cutteth off feet; he that drinketh damage; he that sendeth a message by the hand of a fool"; that is, they are alike.

Gill: Pro 26:7

The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" ^m, to dance to a pipe or violin, is very unseemly, and does but the more expose his infirmity, and can give no pleasure to others, but causes derision and contempt;

so is a parable in the mouth of fools; an apophthegm, or sententious expression of his own, which he delivers out as a wise saying, but is lame and halts; it is not consistent with itself, but like the legs of a lame man, one higher than the other: or one of the proverbs of this book, or rather any passage of Scripture, in the mouth of a wicked man; or any religious discourse of his is very unsuitable, since his life and conversation do not agree with it; it is as disagreeable to hear such a man talk of religious affairs as it is to see a lame man dance; or whose legs imitate buckets at a well, where one goes up and another down, as Gussetius ⁿ interprets the word.

Gill: Pro 26:8

As he that bindeth a stone in a sling,.... That so fastens it to it that it cannot be slung out of it, it becomes useless and does not answer the end for which it is put there; or that places it there that it may be cast out, and is cast out, and so is thrown away, and of no more use; or that puts a precious stone, so some interpret it, in a heap of common stones, even in such a heap as is used at the stoning of malefactors; or increases the heap of stones on such, which the more exposes them, and the greater reproach they are loaded with; so the more a fool is praised, it does but bring to mind his folly, and issues in his greater disgrace, so Gussetius ^o: or rather it has respect to a precious stone put in such a heap of stones, as Luther; or else, according to Schultens, to such an one put into a heap of sepulchral stones; or, as Aben Ezra, that binds up a stone, a common stone, in purple, which to do is ridiculous, so R. Joseph Kimchi; the Vulgate Latin version renders it,

"as he that casts a stone to Mercury's heap;''

a Heathen deity, called by the eastern people Mertholin and Margenah ^p, which last is near the same with the Hebrew word here used; whose statue was set up where two or more ways met, to direct travellers; and who therefore out of respect to the deity, and to show gratitude to him, used to cast a stone to the heap for the support of it; and which stones, set up in such doubtful places, were dedicated to him, and were called after his name ^q; and not only travellers did this in honour of the deity, and to make his statue more manifest ^r, but also for profit, to clear the way from stones; and this custom obtained with the Indians, Arabs, Saracens, and now does with the Mahometans ^s: and such heaps of stones were also placed in cities, and at the doors of houses, in honour of Mercury, and were called from him Hermae ^t; these stones were also erected for borders of countries ^u. But it is not probable that this custom obtained in Solomon's time; and yet some Jewish writers interpret it to this sense, as if he that gives honour to a fool is like him that casts a stone to Mercury; and Jarchi in the text observes it as the sense of some of their Rabbins,

"that he that teacheth the law to a disciple that is not fit, is as he that casts a stone to Mercury;''

and to cast a stone to Mercury is with them the same as to commit idolatry ^w; but either of the former senses is best;

so is he that giveth honour to a fool; it is all thrown away and lost, as a stone out of a sling; or as unseemly as to put a precious stone among a heap of stones, or a common stone in purple; See Gill on Pro 26:1.

Gill: Pro 26:9

As a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it;

so is a parable in the mouth of fools, a proverbial sentence respecting religious matters; or a passage of holy Scripture which either he understands not, and has no spiritual perception of, any more than the drunkard has of the thorn in his hand; or which being used as a pun, or by way of jest, as it is the manner of some to pun upon or jest with the Scripture, hurts himself and others, wounds his own conscience, and ruins the souls of others; for it is dangerous meddling with edge tools, and hard to kick against the pricks; so to do is like a drunken man's handling thorns, which he does without judgment, and to his own prejudice and others. Gussetius ^x understands this of a fish hook coming up into the hand of a drunkard empty, without taking any thing by it, and so alike useless is what is said by a fool.

Gill: Pro 26:10

The great God, that formed all things,.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his nature, and in the works of his hands, and greatly to be praised;

both rewardeth the fool, and rewardeth transgressors; according to their works; every transgression of the law receiving its just recompence of reward, whether a man transgresses it ignorantly or wilfully; as his transgressions are, whether through error or presumption, so shall his punishment be; though some understand this, as Kimchi, of the Lord's doing good in a providential way, to the wise and unwise, the righteous and the wicked: the words are by some rendered to another sense, "a great one grieveth all, and he hireth the fool, and he hireth the transgressors" ^y; that is, a great man, a tyrannical prince, grieves all his good subjects; or, as Hottinger ^z, from the use of the word in the Arabic tongue, changes all things, inverts their order, or administers all at his will, that is, wrongly; when he hires fools and wicked men to do those bad things for him which others would not, to the great detriment of the commonwealth; and rewards them for it, putting them into posts of honour and trust, to the great grief and trouble of all his best subjects.

Gill: Pro 26:11

As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;

so a fool returneth to his folly, or "repeats" ^a it, time after time, many times, as Ben Melech; or a wicked man turns to his wickedness, who, having had some qualms upon his conscience for sin, for a while forsakes it; but that fit being over, and he forgetting all his former horror and uneasiness, returns to his old course of life: a wicked man is here compared to a dog, as he is elsewhere for his impudence and voraciousness in sinning; and the filthiness of sin is expressed by the vomit of a dog, than which nothing is more nauseous and loathsome; and the apostasy of the sinner, from an external course of righteousness into open profaneness is signified by the return of this creature to it. This is said to be a "true proverb", 2Pe 2:22, where it is quoted and applied.

Gill: Pro 26:12

Seest thou a man wise in his own conceit,.... Or "in his own eyes" ^b; as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical, philosophical, moral, or divine; yet greatly conceited for the most part of his knowledge and wisdom. As by a "fool" in this book is generally understood a wicked profane man, so by a wise man is meant a good and righteous man, and may be so understood here; and many there are who are good and righteous only their own conceit and esteem, not truly so; they place their righteousness in outward things, in the observance of external duties; and though there may be some little imperfection in them, yet they think, as they mean well, God will accept the will for the deed: and some have imagined they have arrived to perfection; and such are generally conceited, proud, and haughty, and despise others; all which flows from ignorance; for, though they fancy themselves to be wise, they are very ignorant of themselves; of the plague of their own hearts; of the law of God, and the spirituality of it, and the extensiveness of its demands; of the strict justice and righteousness of God, which will not admit of an imperfect righteousness in the room of a perfect one; and also of the righteousness of Jesus Christ, the nature and necessity of that to justify: and this being their case, they are in very dangerous circumstances; they are building on a sand; they are liable to fall into a ditch; they cannot be justified nor saved by their own works; they oppose themselves to God's way of justifying and saving sinners; and he sets himself against them, he resisteth the proud. Wherefore

there is more hope of a fool than of him; of a profane sinner than of a self-righteous person; for Christ came to save sinners, to call them to repentance, and he receives them as such; but not self-righteous persons; and, humanly speaking, there is a greater likelihood and greater hopes of convincing sinners, and bringing them to repentance and to forsake their sins, than there is of convincing a self-righteous man of the insufficiency of his righteousness, and the folly of trusting to it, and of bringing him to repent of such a confidence, and to forsake it; for it is most natural to him; it is his own, and the effect of great labour and pains; and encourages vanity and boasting, which would be excluded should he part with it; see Mat 21:31.

Gill: Pro 26:13

The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till his field, and dress his vineyard. The Septuagint and Arabic versions add, "being sent into the way"; ordered by his master to go out to work, when he makes the following excuse:

there is a lion in the way; a lion is in the streets; in the way to his field or vineyard, and in the streets, where his business lies or leads unto it: a very idle excuse this; since lions are usually in woods, forests, and desert places, and not in public roads, and much less in streets of cities; see Pro 22:13. This may be applied to a man slothful in the duties of religion; the "way" and "streets" may denote public ordinances, which are the ways of God's appointing, prescribing, and directing to; and in which good men walk, and find pleasure and profit; and are the streets where Wisdom cries, or Christ is preached, and where he is sought for and found: but many are the excuses some men make not to attend them; see Luk 14:17; though they are vain, frivolous, and foolish, as this here; for in these ways and streets may true seen the feet of the messengers of peace; here the turtle's voice, the joyful sound of salvation by Christ, may be heard; here the Lamb of God is directed to, to be looked at, as taking away the sins of men, having been slain, and having shed his blood for the redemption of them: and though the terrible voice of the law may be sometimes heard, which is necessary to arouse and awaken sleepy sinners, and unhinge self-righteous persons from a dependence on the works of the law; yet, afterwards comes the still small voice of the Gospel, proclaiming freedom from the curse and condemnation of the law by Christ. Indeed, in some ages, there have been violent persecutors, comparable to lions; and informers have been in the way and in the streets, to terrify saints from their duty; but none of these could move them from it, nor separate fully gracious souls from their love to Christ: though carnal slothful professors are offended, when tribulation or persecution arise because of the word, these are lions to them; and, in times of peace and liberty, they can paint lions, very terrible to themselves, and raise such difficulties as are insuperable to them; a slight disorder of body, a small inclemency of the weather, little danger of catching cold, and the like, shall be a lion to them: not considering they have a devouring lion nearer them in their houses, chambers, and on their beds with them; even Satan, in whose clutches they are, who keeps their goods in peace, by whom they are led captive, and to whom they fall a prey: nor fearing the wrath of the King of kings, which is as the roaring of a lion: the wrath of God and of the Lamb, who is also the Lion of the tribe of Judah, and whose day of wrath will be such as none will be able to bear.

Gill: Pro 26:14

As the door turneth upon his hinges,.... And moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its place:

so doth the slothful upon his bed; he turns himself from side to side, but is still on his bed, and does not move out of it, and go about his business. Aben Ezra makes mention of another reading and sense, "the door turneth upon his hinges", and is opened to let men out, one and another, to his work; "but yet the slothful man is upon his bed"; though one and another rise and go about business, and he hears the door open again and again, he stirs not, but keeps his, bed. So profane sinners lie on the bed of sinful lusts and sensual pleasures, indulge themselves in chambering and wantonness, and do not care to rise from hence, and walk honestly as in the daytime; and though their consciences are sometimes jogged by inward pricks, and they are moved a little by the reproofs of their friends, or awakened by the judgments of God; yet these are quickly over, and they give themselves a turn and go to sleep again: sometimes there are some motions in them, some thoughts and resolutions of amendment, some purposes to do good works; but, alas! their slothfulness is so great, and the habits and customs of sin so strong, that they cannot break through them, shake off their sloth, and come out, but remain as they were: and so it is with carnal professors, resting in their own works, and in a round of duties; and after ten, twenty, thirty years' profession, or more, they are just where they were; have no spiritual knowledge, judgment, and experience.

Gill: Pro 26:15

The slothful hideth his hand in his bosom,.... To keep it warm; Jarchi's note is,

"he puts his hand in a hot basin, because of the cold.''

The word ^c for "bosom" does sometimes signify a "pot" or basin. Or he hides it under his "arm holes", as some render it, not caring to make use of it for labour; or covers it out of sight in his bosom, pretending some weakness or ailment in it, which hinders him from working; see Pro 19:24;

it grieveth him to bring it again to his mouth; from under his arm holes, or out of his bosom, or even out of the platter, where his food is; an hyperbolical expression, setting forth his excessive sloth; and such an one ought not to eat, but starve indeed. It may be rendered, "he is weary"; it is a "weariness" ^d to him; it is even a labour too much for him to feed himself, so great is his sloth: and such is the sloth of carnal men; it is a weariness to them to hear the word, and attend on ordinances, and to lift up their hands in prayer to God; or to make use of any means, that they may have food for their souls; praying, hearing, and reading, are a burden to them; and therefore it is but just with God to send them a famine of the word, and take away the whole stay and staff of bread and water.

Gill: Pro 26:16

The sluggard is wiser in his own conceit,.... It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge. And it must be a mere conceit in him that he is wise, and especially that he is wiser

than seven men that can render a reason; not alluding to the number of a king's counsellors, who return him an answer to what he inquires of them, as Aben Ezra thinks; such as were the "seven" princes of the king of Persia, Est 1:14. Since to have such an exact number might not obtain in Solomon's time, either in Persia, or in his own court, or elsewhere: but it signifies a large number, many wise men, as Gersom observes, that render a reason to everyone that asks it of them; who, having been diligent and industrious, have got such a competency of knowledge, that they are able to give a proper reason of what they say, believe, or do: and such are they, who, by the blessing of grace in the use of means, are wise in a spiritual sense; know themselves, and Christ Jesus, and the way of salvation by him; have an understanding of the Scriptures, and of the doctrines of the Gospel; have their spiritual senses exercised, to discern between truth and error; are of established judgments, and capable of teaching others good judgment and knowledge; and of giving a reason of their faith, hope, and practice; see 1Pe 3:15. Now such is the conceit of an ignorant sluggard, that he is wiser than ten thousand or ever so many of these; he thinks himself the wisest man, inasmuch as he enjoys ease and quiet in his stupid sottish way, while they are toiling and labouring, and taking a great deal of pains to get knowledge; and that he sleeps in a whole skin, and escapes the censure and reproaches of men, which they endure for being precise in religious duties, and constant in the performance of them; and fancies he can get to heaven in an easier way, without all this care and toil and trouble, only by saying, Lord, have mercy on me, at last.

Gill: Pro 26:17

He that passeth by, and meddleth with strife belonging not to him,.... One that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself in and intermeddles in the affair he has no concern in; and interests himself in the cause of the quarrel he has nothing to do with, on account of acquaintance, relation, or office; and especially when, instead of being a mediator and peacemaker, he takes on one side, and acts the angry part, as Aben Ezra interprets the word rendered "meddleth"; blows things up into a greater flame, and enrages the one against the other. Such a man

is like one that taketh a dog by the ears; which are short, and difficult to be held, and tender; and therefore cannot bear to be held by them, especially to be pulled and lugged by them, and which is very provoking; and as such a man has work enough to do to hold him, so he is in danger of being bitten by him, at least when he is forced to let go his hold: and so it is with a man that interferes in a quarrel in a furious manner; it is much if one or other of the contending parties do not fall upon him and abuse him. The Septuagint and Arabic versions render it, "as he that holdeth the tail of a dog."

Gill: Pro 26:18

As a mad man, who casteth firebrands, arrows, and death. Or the instruments of death, as Aben Ezra; or the sharp arrows of death, as the Targum and Syriac version; who casts firebrands into the houses and barns of his neighbours, to consume them; or arrows at their persons and cattle, to destroy them; or any other instruments of death, which none but a mad man, or one wickedly mad, would do. Or, "as one that makes himself mad" ^e; that feigns himself mad, and, under colour of this, does mischief to his neighbour's person and property: or, "as one that hides himself" ^f; that casts firebrands, arrows, and other deadly things, in a private way, so as not to be seen, and that it may not be known from whence they come: or, "as one that wearies himself" ^g, so Jarchi; in doing mischief in such a way. The word in the Arabic language signifies to play and be in sport; and so it means one that does these things in sport, as it is a sport to a fool to do mischief; which sense agrees with what follows.

Gill: Pro 26:19

So is the man that deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and commerce; or by taking his goods privately from him; and, when caught in either of these,

and saith, Am not I in sport? do not be angry, I designed no hurt; it is all in jest, a mere joke: but, had he not been apprehended, it would have been in earnest, as he was. This is only an excuse, and as absurd an one as if a man should set fire to his neighbour's house and barns, or throw arrows at him, or strike him with any instrument of death, as the sword, &c. and then say he was only in jest, or pretend madness.

Gill: Pro 26:20

Where no wood is, there the fire goeth out,.... Or "woods" ^h; where there is a large quantity of wood or fuel, the fire is kept up; but where there is little, scarce any or none at all, it goes out of course;

So where there is no talebearer, the strife ceaseth; or is silent ⁱ: men cease to quarrel one with another; they hold their peace and are silent, when there are none to bring tales from one to another, or any whisperer or backbiter to suggest evil things of each other; or when such are discouraged on both sides, and their tales are not listened to; or when they are detected and thrust out of doors, as they deserve, then strife subsides, and peace ensues. Contention is like a fire, the flame of which is blown up by talebearers and whisperers, who are as incendiaries, and as such are to be treated.

Gill: Pro 26:21

As coals are to burning coals, and wood to fire,.... As brands, wood half burnt, or dead coals put to live and burning ones, soon take fire and become like them, and fit and proper fuel for them, and add to their heat:

so is a contentious man to kindle strife; or "a man of contentions" ^k; who is given to it, is full of it; it is agreeable to his natural temper and disposition; he is in his element when at it; such a man is as fuel to the fire, as a dead coal to a living one, which increases the heat of it; so does he, he kindles and spreads the flame of contention and strife.

Gill: Pro 26:22

The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. These expressions are the same with those in Pro 18:8; and are here repeated, as being found along with others by the men of Hezekiah, Pro 25:1; as some others likewise are; and also because of the importance of them; and to impress the minds of men with a sense of the evil of such a practice, that they may shun it, and avoid those that are given to it. See Gill on Pro 18:8.

Gill: Pro 26:23

Burning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and slanders, arising from a wicked heart: or rather, burning with profession of love to God, and affection to good men; with great pretensions of kindness, and promises of good things, when their hearts are wicked, and they design noticing less; say one thing with their lips, with the greatest show of affection and sincerity, and mean another in their hearts. These

are like a potsherd covered with silver dross: which at a distance, or to less discerning persons, looks like silver, and is taken for it; when the covering is only dross, and what is within is only a potsherd, Or a piece of an earthen vessel, good for nothing: such are the specious professions and deceitful words, which flow from a wicked heart.

Gill: Pro 26:24

He that hateth dissembleth with his lips,.... He that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he can, till he has an opportunity of showing it as he would; he pretends a great deal of friendship with his lips, that his hatred might not be known; he would be thought to be a friend, when he is really an enemy; he does not choose as yet to make himself known what he is. Some render it to a sense the reverse, "the enemy", or "he that hateth, is known by his lips" ^l; so the Targum, Vulgate Latin, and Syriac versions: if you carefully watch him, mark his words, and observe what he says, you will find out the hatred that lies in his heart; he cannot forbear saying something, at one time or another, which betrays the malignity of his mind;

and layeth up deceit within him; or, "though ^m he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.

Gill: Pro 26:25

When he speaketh fair, believe him not,.... Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very gracious and amiable manner, in order to gain attention and respect; or when he delivers himself in a submissive and suppliant way, with great humility and deference; or in a mournful and pitiful strain, as if he had the most tender affection and concern; be not too credulous; do not suffer yourselves to be imposed upon by him; be upon your guard, distrust him, suspect a snake in the grass;

for there are seven abominations in his heart; a multitude of wicked purposes, schemes, and designs, which he has formed there against you, and which he only waits a proper time to put in execution; things abominable to God and men. Aben Ezra thinks reference is had to the seven abominations in Pro 6:16.

Gill: Pro 26:26

Whose hatred is covered by deceit,.... The hatred of whose heart is covered by deceitful words, and strong expressions of love and esteem; so that those to whom they are made are deceived by them. Or, whose "hatred is covered in a waste or desert place" ⁿ; it being not seen; as what is done in desert places is not obvious to view, being little frequented; which agrees with what follows, and keeps up the antithesis between the two clauses: Schultens renders it, with a tumultuous noise, with loud and public acclamations; see Zec 4:7;

his wickedness shall be showed before the whole congregation; in an open court of judicature, where he shall be brought, arraigned, and tried for his wickedness; which, though covertly done, shall be exposed and proved upon him: or before the church of God, where he shall be convicted by the word, and be obliged to acknowledge his sin; and, in a member, be reproved before all, and rejected: or however, at the great day of judgment, before angels and men, when all will be convened together; and where every secret work will be brought, and will be brought to light, and receive its just reward.

Gill: Pro 26:27

Whoso diggeth a pit shall fall therein,.... That devises mischief against others, it shall come upon himself. The allusion is to the digging of pits for catching wild beasts, which are slightly covered with earth; and which sometimes the pursuers, through inadvertency, fall into themselves; the passage seems to be taken from Psa 7:15;

and he that rolleth a stone, it will return upon him; that rolls a stone up hill, if he does not take care, it will return back, and fall with great force upon himself; so the mischief which a wicked man labours hard at, as men do in digging a pit, or rolling a stone, in time rolls back upon themselves; the measure they mete out to others is measured to them. Jarchi makes mention of an "hagadah", or exposition, which illustrates this passage, by the case of Abimelech; who slew threescore and ten persons on one stone, and was himself killed with a piece of a millstone cast upon him, Jdg 9:18; this may put in mind of the fable of Sisyphus ^o, feigned in hell to roll a great stone to the top of a mountain, which presently falling down on his head, made his labour fruitless.

Gill: Pro 26:28

A lying tongue hateth those that are afflicted by it,.... That is, a man of a lying tongue, that is given to lying, hates those that are hurt and crushed by his lies; the reason why he hurts them with his lies is because he hates them; and, having hurt them, he hates them, being made his enemies, and from whom he may expect and be in fear of revenge: moreover, he hates those that are troubled at and disturbed with his lies; or the "contrite" ^p and humble men: or those who "smite" or "strike" ^q him, as some render the word, actively; that is, reprove him, and bring him to shame for lying. The words are by some translated, a "contrite" person, or everyone of "the contrite ones, hateth a lying tongue" ^r; such as are of a broken and of a contrite spirit, and that tremble at the word of God, or are hurt by lies, these abhor a liar. The Targum is,

"a lying tongue bates the ways of truth;''

and the Septuagint, Syriac, and Arabic versions, render it, "a lying tongue hate truth"; and so the Vulgate Latin version, "a lying tongue loves not truth"; for nothing is more contrary to a lie than truth;

and a flattering mouth worketh ruin; both to itself and to the persons flattered by it: or, "makes an impulse" ^s; a pushing, a driving away; it drives away such as cannot bear its flatteries: and pushes on such that are taken with it, both into sin and into ruin.

Gill: Pro 27:1

Boast not thyself of tomorrow,.... Or, "of tomorrow day" ^t. Either of having a tomorrow, or of any future time; no man can assure himself of more than the present time; for, however desirable long life is, none can be certain of it; so says the poet ^u: for though there is a common term of man's life, threescore years and ten, yet no one can be sure of arriving to it; and, though there may be a human probability of long life, in some persons of hale and strong constitutions, yet there is no certainty, since life is so frail a thing; the breath of man is in his nostrils, which is soon and easily stopped; his life is but as a vapour, which appears for a little while, and then vanishes away; all flesh is as grass, which in the morning flourishes, in the evening is cut down, and on the morrow is cast into the oven: man is like a flower, gay and beautiful for a season, but a wind, an easterly blasting wind, passes over it, and it is gone; his days are as a shadow that declineth towards the evening; they are as a hand's breadth; yea, his age is as nothing before the Lord. Death is certain to all men, as the fruit of sin, by the appointment of God; and there is a certain time fixed for it, which cannot be exceeded; but of that day and hour no man knows; and therefore cannot boast of a moment of future time, or of a tomorrow, nor of what he shall enjoy on the morrow ^w; for, what he has today he cannot be certain he shall have the next; he cannot assure himself of health and honour, of pleasures, riches, and friends; he may have health today, and sickness tomorrow; be in honour today, and in disgrace on the morrow: he may bid his soul eat, drink, and be merry, seeing he has much goods laid up for many years, and vainly say, tomorrow shall be as this day, and much more abundant, when this night his soul may be required of him; he may have his wife and children, friends and relations, about him now, and before another day comes be stripped of them all; he may be in great affluence, and gave great substance for the present, and in a short time all may be taken from him, as Job's was; riches are uncertain things, they make themselves wings and flee away. Nor should a man boast of what he will do on the morrow; either in civil things, in trade and business; to which the Apostle James applies this passage, Jam 4:13; or in acts of charity, so Aben Ezra explains it, boast not of an alms deed to be done tomorrow; whatever a man finds to be his duty to do in this respect, he should do it at once, while he has an opportunity: or in things religious; as that he will repent of his sins, and amend his life on the morrow; that he will attend the means of grace, hear the Gospel, the voice of Christ; all which should be to day, and not be put off till tomorrow. Nor should true believers procrastinate the profession of their faith; nor should any duty, or exercise of religion, be postponed to another season; but men should work while it is day, and always abound in the work of the Lord, and be found so doing; see Isa 56:12;

for thou knowest not what a day may bring forth; time is like a teeming woman, to which the allusion is, big with something; but what that is is not known till brought forth: as a woman, big with child, knows not what she shall bring forth till the time comes, whether a son or a daughter, a dead or a living child; so the events of time, or what is in the womb of time, are not known till brought forth; these are the secret things which belong to God, which he keeps in his own breast; the times and seasons of things are only in his power, Act 1:6. We know not what the present day, as the Targum renders it, will bring forth; and still less what tomorrow will do, what changes it will produce in our circumstances, in our bodies and in our minds; so that we cannot be certain what we shall be, what we shall have, or what we shall do, on the morrow, even provided we have one.

Gill: Pro 27:2

Let another man praise thee, and not thine own mouth,.... Men should do those things which are praiseworthy; and should do them openly, that they may be seen and praised for them: for it is honourable to have such a character as Demetrius had, who had a good report of all men; and as the brother had, whose praise in the Gospel was in all the churches. To be commended by others, by any but a man's self, is to his credit and reputation; but nothing more hurtful to it than self-commendation; see 2Co 10:18; in some cases it is right for a man indeed to commend himself, when the glory of God, the credit of religion, the cause of truth and self-vindication, require it; as the prophet Samuel, the Apostle Paul, and others, have been obliged to do, 1Sa 12:3, &c.

a stranger, and not thine own lips; a stranger means any other than a man's self; and if it is one that he knows not, or has little acquaintance with; or if a foreigner, that does not personally know him, only has good testimonies of him, or has read his works; and especially if in other respects an enemy; it is greatly to his honour to be praised by him: and such a commendation comes with much better grace than from himself, and from whom indeed it would not come with any.

Gill: Pro 27:3

A stone is heavy, and the sand weighty,.... As was the stone which was at the well's mouth, where Laban's flocks were watered, which could not be rolled away till all the shepherds were gathered together, Gen 29:2; and like the burdensome stone Jerusalem is compared to Zec 12:3; and as that at the sepulchre of Christ, rolled away by the angel, Mat 28:2. And sand is a very ponderous thing; difficult to be carried, as the Septuagint render it, as a bag of it is; and to which heavy afflictions are sometimes compared, Job 6:2;

but a fool's wrath is heavier than them both; it cannot be removed, it rests in his bosom; it is sometimes intolerable to himself; he sinks and dies under the weight of it, as Nabal did: "wrath killeth the foolish man", Job 5:2; and it is still more intolerable to others, as Nebuchadnezzar's wrath and his fiery furnace were.

Gill: Pro 27:4

Wrath is cruel, and anger is outrageous,.... Or "an inundation" ^x; it is like the breaking in of the sea, or a flood of mighty waters, which know no bounds, and there is no stopping them: so cruel and outrageous were the wrath and anger of Simeon and Levi, in destroying the Shechemites; of Pharaoh, in making the Israelites to serve with hard bondage, and ordering their male children to be killed and drowned; and of Herod, in murdering the infants in and about Bethlehem;

but who is able to stand before envy? which is secret in a man's heart, and privately contrives and works the ruin of another, and against which there no guarding. All mankind in Adam fell before the envy of Satan; for it was through the envy of the devil that sin and death came into the world, in the Apocrypha:

"Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.'' (Wisdom 2:24)

Abel could not stand before the envy of Cain; nor Joseph before the envy of his brethren; nor Christ before the envy of the Jews, his bitter enemies; and, where it is, there is confusion and every evil work, Jam 3:14. An envious man is worse than an angry and wrathful man; his wrath and anger may be soon over, or there may be ways and means of appeasing him; but envy continues and abides, and works insensibly.

Gill: Pro 27:5

Open rebuke is better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord's direction, Mat 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Gal 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Lev 19:17.

Gill: Pro 27:6

Faithful are the wounds of a friend,.... That is, friendly reproofs; which, though they may be severe, at least thought so, and may grieve and wound, and cause pain and uneasiness for the present, yet, proceeding from a spirit of love, faithfulness, and integrity, and designed for the good of the person reproved, ought to be kindly received; see Psa 141:5;

but the kisses of an enemy are deceitful; flow from a deceitful heart, and not to be confided in, as the kisses of Joab and Judas. It may be rather rendered, "are to be deprecated" ^y; prayed against, as real evils, hurtful and pernicious; and so the Targum renders it, "are evil". Good is the advice of Isocrates ^z,

"reckon them faithful, not who praise everything thou sayest or doest, but those that reprove what is amiss.''

Gill: Pro 27:7

The full soul loatheth an honeycomb,.... Or "tramples upon" it ^a, as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the honeycomb, which was usually in trees and rocks in Palestine: and so might drop from thence, and be trampled upon by passengers; and especially such as are here described, whose appetites have been sated with dainties, and their stomachs heave at the most delicious food. Jarchi interprets this of one that has no desire after the doctrines of the law; and so the senses of it are not esteemed by him; whereas he that has a desire for it, even the things which come to him with bitterness and labour are sweet to him. But it may be better applied to a self-sufficient man, that is full of himself: of his own wisdom and knowledge in divine things; of his strength, and the power of his free will; of his purity, holiness, goodness, and righteousness; who loathes the Gospel, comparable to the honeycomb for its sweetness; see Pro 16:24; it being disagreeable to his taste, and as insipid as the white of an egg to him; and as being against him, which makes him out an arrant fool, blows a blast on all his goodness and goodliness, strips the creature of his righteousness, and excludes boasting;

but to the hungry soul every bitter thing is sweet; that is in want of provision, has an appetite for it; anything, though ever so mean and disrelishing to others, is sweet to such an one; as was barley bread to Artaxerxes king of Persia, and country bread made of bran to Ptolemy Lagus king of Egypt, when in great distress for food ^b: Seneca says ^c, hunger will make bad bread fine food. And so is the Gospel, and every doctrine of it, to a sensible sinner; that is in want, and knows its wants, and has desires after spiritual things created in it; hungers and thirsts after the word and ordinances; after Christ, the bread of life; after the blessings of grace in him; particularly after the pardon of sin, and justifying righteousness and salvation by him; and after more knowledge of him, and communion with him. Now, though, here is nothing bitter in the Gospel, properly speaking, as in the law; yet, that which is bitter to others, and had been bitter to the above persons, is now sweet, and which are disagreeable to the flesh; as the denial of sinful, civil, and righteous self, which the Gospel teaches; and even that which is the most contemptible to men; as the preaching of the cross, or the doctrine of salvation by a crucified Christ; the doctrines of electing grace, imputed righteousness, the satisfaction of Christ, &c. How sweet are these to the taste of a hungry soul! and even though they are attended with bitter afflictions, the reproaches, revilings, and persecutions of men; as the paschal lamb, a type of Christ, was eaten with bitter herbs. This may also be applied to the hearing of the word; where and when there is plenty of means, men grow weary of the word, sick of it, and surfeit upon it and loath it; or, however, are very curious and nice, and cannot take up with plain preaching, but must have something suited to their palate, dressed up in a very elegant manner: but when the word of the Lord is precious or rare, and where there are few opportunities of hearing it, sensible souls, that have spiritual appetites, are glad of it; and it is sweet unto them, though not so nicely dressed and though brought to them in a homely manner.

Gill: Pro 27:8

As a bird that wandereth from her nest,.... To seek for food for herself and her young; or that leaves it without returning to it, and so her eggs or her young are exposed, and she herself liable to fall into the hands of birds of prey, or of the fowler, when she would be safe in her nest; as there was a law in Israel in her favour, Deu 22:6; or as one that is forced out and obliged to wander from place to place, Isa 16:2;

so is a man that wandereth from his place; who, in time of famine and distress, goes into other parts for bread, as Jacob's sons went down into Egypt; and such are they in a spiritual sense who leave all, and follow Christ for food for their souls; or who are forced to flee from place to place, and wander about in deserts and mountains, in dens and caves of the earth, because of the persecution of their enemies; or rather it is to be taken in an ill sense and applied to such who abide not in the calling whereunto they are called; dislike, and are unsatisfied with, their present business of life, and seek new employments, which oftentimes is to the hurt and detriment of themselves and families; and also to such who wander from the way of spiritual understanding, from the place of divine worship, from the word, ordinances, and commandments of the Lord; see Pro 21:16.

Gill: Pro 27:9

Ointment and perfume rejoice the heart,.... Meaning not the holy anointing oil for sacred use, or the perfume or incense offered on the altar of incense; but common oil or ointment used at entertainments, poured on the heads of the guests; and incense in censing of rooms, which were very delightful, pleased the senses, and so exhilarated the heart;

so doth the sweetness of a man's friend by hearty counsel; so the sweet and pleasant words, the wise and cordial counsel of a man's friend, rejoice his heart; he takes it well, he is highly delighted with it; he receives it kindly, and pursues it to advantage: or "by counsel of soul" ^c, such as relates to the welfare of the soul here and hereafter; such is the counsel Christ gives, to buy of him gold tried in the fire, white raiment eye salve; and such as the Scriptures give, which, with the saints, are the men of their counsel, as they were David's; and which ministers of the Gospel give, who are therefore like ointment and perfume, "a sweet savour of life unto life": some render the words, and they will bear it, "so the sweetness of a man's friend, more than the counsel of his soul" ^d or than his own; that is, the sweet counsel of a friend is better than his own, and more rejoices his heart, and gives him more pleasure than that does; and this way go the Jewish commentators.

Gill: Pro 27:10

Thine own friend, and thy father's friend forsake not,.... Who have been long tried and proved, and found faithful; these should be kept to and valued, and not new ones sought; which to do is oftentimes of bad consequence. Solomon valued his father's friend Hiram, and kept up friendship with him; but Rehoboam his son forsook the counsel of the old men his father's friends and counsellors, and followed the young mien his new friends, and thereby lost ten tribes at once. Jarchi interprets this of God, the friend of Israel and of their fathers, who is not to be forsaken, and is a friend that loves at all times; and to forsake him is to forsake the fountain of living waters;

neither go into thy brother's house in the day of thy calamity; poverty and distress, to tell him thy case, expecting sympathy relief, and succour from him; but rather go to thy friend and father's friend, who sticks closer than a brother; see Pro 18:24;

for better is a neighbour that is near than a brother far off: a neighbour that is a fast and faithful friend, and who is not only near as to place but as to affections is more serviceable and, useful to a man in time of distress than a brother though near in blood, yet as far off in place, so much more in affection, and from whom a man can promise nothing, and little is to be expected. The phrase in the preceding clause signifies a cloudy day, and such a day of distress through poverty is; in which sense it is used by Latin ^e writers, when a man is alone, and former friends care not to come nigh him.

Gill: Pro 27:11

My son, be wise, and make my heart glad,.... That is, show thyself to be a wise man by thy words and actions; endeavour to get a good share of wisdom and knowledge, and make a good use of it, and that will rejoice my heart; as nothing more gladdens the heart of a parent than the wisdom and prudent behaviour of his son; see Pro 10:1;

that I may answer him that reproacheth me; with begetting a foolish son, or a wicked man; or making him such by ill examples; or through neglect of education; or by using too much severity in it.

Gill: Pro 27:12

A prudent man foreseeth the evil,.... See Gill on Pro 22:3; or "seeth the evil" ^f; the evil of sin, as it is contrary to the nature, will, and law and abominable in his sight; and not only the evil of gross actions of sin, but of indwelling lust; and such an one, who is wise to that which is good, sees the sad work sin has made in the world, and in himself; how it has defaced the image of God in man, stripped him of his righteousness, and defiled all the powers and faculties of his soul; upon which sight of it he is filled with shame, reflects upon himself for his past conduct, loathes sin, and himself for it, repents of it, confesses and forsakes it: he likewise sees the evil of punishment for sin, the just demerit of it, the curse of the law, the wrath of God, the second and eternal death, a separation from God, a sense and feeling of divine vengeance, anguish, and distress intolerable, and that for ever;

and hideth himself; not in secret places, that he may not be seen by the Lord; nor in his own works of righteousness, to secure him from the wrath of God: nor is it to he understood of his hiding himself from sinners and their company, and so escaping the pollutions of the world; but of his betaking himself to Christ, who is the city of refuge, the stronghold, the rock, in the clefts of which the people of God hide themselves; even in his wounds, or in him as a suffering crucified Saviour, and who is the hiding place from the wind, and covert from the storm of divine wrath; such are redemption by him, his sacrifice and satisfaction, his blood and righteousness, and intercession; see Isa 32:2; also See Gill on Pro 22:3;

but the simple pass on, and are punished; such who are thoughtless and foolish, have no sight nor sense of sin and danger, go on in their sinful course of life without any care or concern, without any fear or dread, till their feet stumble on the dark mountains of eternity; and they fall into the bottomless pit of perdition, from whence there is no recovery.

Gill: Pro 27:13

Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Pro 20:16, where the same proverb is, and is expressed in the same words as here.

Gill: Pro 27:14

He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it;

rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God;

it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Act 12:22.

Gill: Pro 27:15

A continual dropping in a very rainy day,.... That is, through the roof of a house which is not well covered, or which lets in rain by one means or another; so that in a thorough rainy day it keeps continually dropping, to the great annoyance of those within, and which is very uncomfortable to them: it is observed ^g that rain is called by the name in the text, because a man is shut up under a roof falls; and continuing long he is shut up within doors and cannot come out;

and a contentious woman are alike; troublesome and uncomfortable; as in a rainy day, a man cannot go abroad with any pleasure, and if the rain is continually dropping upon him in his house he cannot sit there with any comfort; and so a contentious woman, that is always scolding and brawling, a man has no comfort at home; and if he goes abroad he is jeered and laughed at on her account by others; and perhaps she the more severely falls upon him when he returns for having been abroad; see Pro 19:13.

Gill: Pro 27:16

Whosoever hideth her hideth the wind,.... Whoever attempts to stop her brawls and contentions, to repress and restrain them, and hinder her voice being heard in the streets, and endeavours to hide the shame that comes upon herself and family, attempts a thing as impossible as to hide the wind in the palm of a man's hand, or to stop it from blowing; for as that, by being restrained or pent up by any methods that can be used, makes the greater noise, so, by all the means that are used to still a contentious woman, she is but the more noisy and clamorous, and becomes more shameful and infamous;

and the ointment of his right hand, which bewrayeth itself: or "will call" or "calls" ^h, and says, in effect, Here am I; for the smell of it, which cannot be hid when held in a man's hand, betrays it; and the faster he holds it, and the more he presses and squeezes it, and the more it is heated hereby, the more it diffuses its savour, and is known to be where it is; and so all attempts to stop the mouth of a brawling woman does but cause her to brawl the louder.

Gill: Pro 27:17

Iron sharpeneth iron,.... A sword or knife made of iron is sharpened by it; so butchers sharpen their knives;

so a man sharpeneth the countenance of his friend; by conversation with him; thus learned men sharpen one another's minds, and excite each other to learned studies; Christians sharpen one another's graces, or stir up each other to the exercise of them, and the gifts which are bestowed on them, and to love and to good works. So Jarchi and Gersom understand it of the sharpening of men's minds to the learning of doctrine; but Aben Ezra, takes it in an ill sense, that as iron strikes iron and sharpens it, so a wrathful man irritates and provokes wrath in another. Some render the words, "as iron delighteth in iron, so a man rejoiceth the countenance of his friend", ⁱ: by his company and conversation.

Gill: Pro 27:18

Whoso keepeth the fig tree shall eat the fruit thereof,.... That takes care of a fig tree, either his own or another's, planted in his garden or vineyard; see Luk 13:6; who cultivates it, digs about and dungs it, and prunes it, and does everything necessary to it; when it brings forth fruit, and that is ripe and fit to eat, he eats of it, as it is but just he should; see 1Co 9:7;

so he that waiteth on his master; or "that keeps his master" ^k, his person from danger, and his goods faithfully committed to his trust; or "that observes his master" ^l, that looks to his hand, observes his motions, directions, and commands;

shall be honoured; as Joseph was in Potiphar's house, and elsewhere; and as all those are who observe the commandments of God, and are the servants of Christ; see 1Sa 2:30.

Gill: Pro 27:19

As in water face answereth to face,.... As water is as a looking glass, in which a man may behold his own face and another's; or as the face in the water answers to the face of a man, and there is a great likeness between them. All things through water appear greater, as Seneca ^m observes, and so more clear and plain;

so the heart of man to man; one man's heart may be seen and discerned in some measure by another, as by his countenance; for though, as the poet ⁿ says, "frontis nulla fides", yet the countenance is often the index of the mind, though not an infallible one; wrath and anger in the breast may be seen in the face, as were in Cain's; thus Jacob saw some resentment at him in the mind of Laban, and judged he had some design of mischief against him by the change of his countenance; also what is in the heart of man is discerned by what comes out of it, by his words, and also by his actions; yea, a man may know in a good measure what is in another man's heart, by what he finds in his own: the word of God is a glass, or medium of vision, and like water, in which a man's face is seen, through which a man sees his own heart; the law is a glass, in which an enlightened person sees not only the perfections of God, the nature of righteousness, but also his sin, and the sinfulness of it; this glass mother magnifies nor multiplies his sins, but sets them in a true light before him, by which he discerns heart sins, and sees and knows the plague of his heart; and the Gospel is a glass, wherein he beholds the glory of Christ, sees and can discern whether Christ is formed in him, and he has the grace of the Spirit of God wrought in his soul, as faith, hope, love, repentance, humility, self-denial, &c. moreover, as the face seen in the water is similar to a man's face, so the hearts of men are alike, not merely in a natural sense, see Psa 33:15; but in a moral and spiritual sense the hearts of unregenerate men are alike, and answer to each other; for they are all equally corrupted, one and depraved; the heart of every man is desperately wicked; the imaginations of the thoughts of the hearts or wicked men, one and all of them, are only evil, and that continually; their affections are inordinately the same, they love and hate the same persons and things; their minds and consciences are all defiled; their understandings are darkened; their wills are averse to that which is good, and bent on that which is evil: and so the hearts of good men are alike; they have all one heart and one way given them; their experiences agree as to the work of grace and conversion; they are all made sensible of sin, the evil of it, and danger by it; they are all brought off of their own righteousness, and are led to Christ to depend on him alone for righteousness, pardon, and eternal life; they are partakers of the same promises in the Gospel, and have the same enemies to grapple with, and the same temptations, trials, and exercises from sin, Satan, and the world; and they have the same things put into their hearts, the laws of God, the doctrines of Christ, and the several graces of the Spirit of Christ; so that there cannot be a greater likeness between a man's face and that seen in the water, than there is between the heart of one saint and another; the hearts of Old and New Testament saints, and of all in all ages and places, answer to one another. The Targum paraphrases it to a sense quite the reverse,

"as waters and as faces which are not like one to another, so the hearts of the children of men are not like one to another;''

and to the same sense are the Septuagint, Syriac, and Arabic versions.

Gill: Pro 27:20

Hell and destruction are never full,.... The grave, as the word used often signifies; and which may be called "destruction", because bodies laid in it are soon corrupted and destroyed; and though bodies are cast into it and devoured by it, it is ready for more; it is one of the four things which never have enough. The place where Gog is said to be buried is called Hamongog, the multitude of Gog, Eze 39:11; and by the Septuagint there Polyandrion, which is the name the Greeks give to a burying place, because many men are buried there; and with the Latins the dead are called Plures ^o, the many, or the more; and yet the grave is never satisfied with them, Pro 30:16. Or hell, the place of everlasting damnation and destruction, is meant, which has received multitudes of souls already, and where there is room for more, nor will it be full until the last day;

so the eyes of man are never satisfied; as not the eyes of his body with seeing corporeal objects, but still are desirous of seeing more, and indeed everything that is to be seen, and are never glutted, Ecc 1:8; so neither the eyes of the carnal mind, or the lusts of it, which are insatiable things, let the objects of them be what they will; as in an ambitious man, a covetous person, or an unclean one.

Gill: Pro 27:21

As the fining pot for silver, and the furnace for gold,.... For the trying, proving, and purifying these metals; see Pro 17:3;

so is a man to his praise; or "according to the mouth of his praise" ^p; if his own mouth praises him, as in Pro 27:2;, he is known to be what he is, a foolish and vainglorious person: or "so a man is proved by the mouth of him that praises him", as the Vulgate Latin version; or "of them that praise him", as the Septuagint, Syriac, and Arabic versions; and so the Targum: the meaning is, either a man is known by the persons that praise him, according to what their characters are; if he is praised by good and virtuous men, he may be thought to be so himself; and if by wicked men, he may be concluded to be so likewise; see Pro 28:4; or he is known by the effect that praise has upon him; if it swells him with pride, and makes him haughty, conceited, and overbearing, he will appear to be a weak and foolish man; but if he continues modest and humble, and studious and diligent to answer his character, thankful to God for what he has, and to whom he gives all the glory, he will approve himself a wise and good man.

Gill: Pro 27:22

Though thou shouldest bray a fool in a mortar among wheat with a pestle,.... As the manna was, Num 11:8; and as wheat beat and bruised in a mortar, or ground in a mill, retains its own nature; so, let a wicked man be used ever so roughly or severely, by words, admonitions, reproofs, and counsels; or by deeds, by corrections and punishment, by hard words or blows, whether publicly or privately; in the midst of the congregation, as the Targum and Syriac version; or of the sanhedrim and council, as the Septuagint and Arabic versions;

yet will not his foolishness depart from him; his inbred depravity and natural malignity and folly will not remove, nor will he leave his course of sinning he has been accustomed to; he is stricken in vain, he will revolt more and more, Isa 1:5. Anaxarchus the philosopher was ordered by the tyrant Nicocreon to be pounded to death in a stone mortar with iron pestles ^q, and which he endured with great patience.

Gill: Pro 27:23

Be thou diligent to know the state of flocks,.... In what condition they are; what health they enjoy; how fat and fruitful they be; what pasturage they have; and that they want nothing fitting for them that can be had and is necessary; and also the number of them. The calling of the shepherd is here particularly mentioned, because valiant, honourable, innocent, and useful; but the same diligence is to be used in all other callings and business men are employed in, that they may provide for themselves and their families. It is in the original text, "the face of thy flocks" ^r; perhaps the allusion is to the exact and distinct knowledge some very diligent careful shepherds might have, so as to know each sheep in their flocks distinctly; see Joh 10:3; The Septuagint version renders it, the souls of thy flock, as if it was an instruction to spiritual pastors or shepherds, who have the care of the souls of men: and certain it is, that if it is the duty of shepherds in common to be diligent in looking after their sheep, and doing everything the duty of their office requires; then it must become the indispensable duty of pastors of churches to take heed to the flock of God committed to them, and to look into their state and condition, and provide for them, and feed them with knowledge and understanding, Act 20:28;

and look well to thy herds; or, "put thy heart" ^s to them: show a cordial regard for them, and take a hearty care of them, that they have everything needful for them; and which is for the owner's good as well as theirs.

Gill: Pro 27:24

For riches are not for ever,.... A man cannot be assured of the continuance of them; they are uncertain things, here today and gone tomorrow: wherefore, though a man has a considerable share of them, yet should follow one calling or another; particularly husbandry is recommended, or keeping sheep and cattle, which are increasing; by which means his substance will be continued and augmented, which otherwise is not to be depended on, but in a diligent attendance to business;

and doth the crown endure to every generation? the royal crown, that is not to be depended upon; a king that wears a crown is not sure he shall always wear it, or that it shall be continued to his family one generation after another. And it is suggested, that it is not even beneath such persons to have a regard to their flocks and herds, and the increase of their riches in this way: the Chinese kings, many of them, formerly employed themselves in husbandry, and set examples of industry and diligence to their subjects ^t; King Hezekiah provided himself possessions of flocks and herds in abundance, 2Ch 32:28.

Gill: Pro 27:25

The hay appeareth, and the tender grass showeth itself,.... Some think this is mentioned to illustrate the uncertainty of riches, which soon vanish away; as the tender grass shows itself, and is presently cut down and quickly appears hay, and that soon consumed; but rather this contains an argument to take to the pastoral life and calling, since it may be performed with so much ease; for the earth, the valleys and hills, are covered with grass for the cattle; so that there is no further trouble than to drive the flocks into the pastures, and feed them there; or to cut down the grass, and make hay of it, and lay it up against the winter for fodder for them. The first clause, I think, may be rendered, "the hay removes" ^u, or is carried off; the grass being fit to cut, is mowed and made hay of, and that is carried off and laid up for the winter: "and the tender grass showeth itself"; springs up after the hay is carried off and so makes a second crop; or, however, becomes good pasture for cattle to feed on;

and herbs of the mountains are gathered; for the present use of the cattle; or being made hay of, are laid up for future use; or are gathered for medicine; many of this kind grow on mountains.

Gill: Pro 27:26

The lambs are for thy clothing,.... This is another argument, exciting to diligence in the pastoral calling, taken from the profit arising from it: the wool of the lambs, or rather "sheep", as many versions render it; of it cloth is made, and of that garments to be worn, to keep decent, warm, and comfortable; see Job 31:20;

and the goats are the price of thy field: these, being brought up and sold, furnish the husbandman with money to purchase more fields to feed his cattle on. The Targum is,

"the goats are for negotiation;''

with the price of them a man may purchase any of the necessaries of life for himself and family; these are negotiated, Eze 27:21; the Syriac version is, "the goats are for thy food"; and so, between both the sheep and goats, man has both food and raiment; though his food is particularly mentioned in Pro 27:27.

Gill: Pro 27:27

And thou shalt have goats' milk enough for thy food,.... The word for "goats", in Pro 27:26, signifies he goats, which were sold to buy fields, pay servants or rent, or purchase the necessaries of life; and this here signifies she goats, which were kept for their milk; and which was daily used for food in some countries, and is still in use for the same purpose in some parts of our kingdoms; and in medicine it has been preferred by some physicians above others, next to the milk of women ^w: and the diligent husbandman is promised not only plenty of this his own eating, at least a sufficiency of it, but for his family;

for the food of thy household; his wife and children:

and for maintenance for thy maidens: or "the lives" ^x of them, on which they should live; for, though menservants might require strong meat yet the maidens might live upon milk; besides, Athenaeus ^y speaks of most delicious cheese made of goats' milk, called "tromilicus". The design of the whole is to show that a man diligent in his business shall have a sufficiency for himself and his family; and, though it may be but the meaner sort of food and clothing he may get, yet, having food and raiment, he should therewith be content.

Gill: Pro 28:1

The wicked flee when no man pursueth,.... Through the terrors of a guilty conscience, as in Cain and others; who fear where no immediate cause of fear is, are frightened with their own shadows; and as Gaal was with the shadow of the mountains, he took for an army of men, as his friend told him, Jdg 9:36; they are chased with the sound of a shaken leaf, and fancy men are at their heels to destroy them, and therefore with all haste flee to some place of safety; see Lev 26:17;

but the righteous are bold as a lion; which turns not away from any creature it meets with, nor mends its pace when it is pursued, but walks on intrepidly, and oftentimes lies down and sleeps in open places, and as securely as in woods and dens, being devoid of all fear; hence the heart of a valiant man is said to be as the heart of a lion, 2Sa 17:10; see Pro 30:30; so Pindar ^z compares a courageous man to a lion for boldness. Now righteous men are as bold as this creature, or more so; some of them have stopped the mouths of lions, and have dwelt securely in the midst of them, as righteous Daniel: and all righteous men are or may be as fearless as the lion; fear God they do, but have no reason to fear any other; and many of them are fearless of men, of their menaces and reproaches, or of anything they can do to them; since not only angels are their guardians, but God is on their side, and Christ has overcome the world for them: they are fearless of Satan and his principalities; they are delivered out of his hands; they know he is a coward, though a roaring lion, and when resisted will flee from thorn; yea, that he is a chained, conquered, enemy: and, though they are afraid of committing sin, yet are fearless of the damning power of it; Christ having bore their sins, made satisfaction for thong; for whose sake they are pardoned; and whose righteousness justifies and blood cleanses from all sin: they are fearless of death; its sting being removed, itself abolished as a penal evil, and become a blessing, and is the righteous man's, gain: they are fearless of wrath to come; Christ having delivered them from it, and they being justified by his blood: they are courageous as the lion in fighting the Lord's battles with sin, Satan, and the world, and in enduring hardiness as good soldiers of Christ; knowing their cause is good, that Christ is the Captain of their salvation, their spiritual armour is proved, and they are sure of victory and of a crown They are "confident" ^a as the lion, as the word may he rendered; they are confident of the love of God, of their interest in Christ, of the grace of God in their hearts, and that all things work together for their good; and that it is, and always will be, well with them, let things go how they will in the world, and so are secure. They are bold and undaunted, both before God and men; before God in prayer, knowing him to be their covenant God in Christ, having in view the blood and righteousness of Christ, and being assisted by his Spirit: and they are undaunted before men; if the righteous man is a minister of the word, he speaks it boldly, as it ought to be spoken, fearing the faces of none, knowing it to be the Gospel of Christ, the truth, as it is in him, and the power of God to salvation; and if a private Christian, he is a public professor of Christ, this word and ordinances, which he is not ashamed to own before all the world; in short, the righteous are bold in life and in death, and will be so in the day of judgment; and it is their righteousness which makes them so, from which they are denominated righteous, even not their own, but the righteousness of Christ.

Gill: Pro 28:2

For the transgression of a land many are the princes thereof,.... Either together; that is, reigning princes, such as lay claim to the crown, and usurp it; otherwise it is a happiness to a nation to have many princes of the blood, to inherit in succession, to support the crown in their family, and defend a nation, and study the good of it; but it is a judgment to a nation when many rise up as competitors for rule, or do rule, as at Athens, where thirty tyrants sprung up at once; by which factions and parties are made, and which issue in oppression, rapine, and murder: or successively, very quickly, one after another, being dethroned the one by the other: or removed by death, as in the land of Israel, in the times of the judges, and of the kings of Israel and Judah, after the revolt of the ten tribes; which frequent changes produce different administrations, new laws, and fresh taxes, disagreeable to the people; and oftentimes children come to be their princes, which is always reckoned an infelicity to a nation; see Ecc 10:16; and all this is usually for some national sin or sins indulged to, which draw upon a people the divine resentment, and provoke God to suffer such changes among there;

but by a man of understanding and knowledge the state thereof shall be prolonged, either by a set of wise and understanding, good and virtuous men, who will oppose the growing vice and immoralities of a people, and form themselves into societies for the reformation of manners; the word "man" being taken collectively for a body of men: or by a wise and prudent minister or ministry, or a set of civil magistrates, who will show themselves to be terrors to evildoers, and a praise to them that do well: or by a wise and prudent prince, who seeks to establish his throne by judgment and mercy; who will take care that justice and judgment be executed in the land, and that vice and profaneness be discouraged; by means of such, the state of a kingdom, which seemed near to ruin, will be prolonged, and the happiness and prosperity of it secured and established; and God, in mercy to it, may long preserve the life of their king, will being a good one, a long reign is always a happiness to a nation. And to this sense is the Vulgate Latin version, "the life of the prince shall be longer"; and the Targum, which is,

"and the sons of men that understand knowledge shall endure;''

see Ecc 9:15.

Gill: Pro 28:3

A poor man that oppresseth the poor,.... Either one that is poor at the time he oppresses another like himself, either by secret fraud or open injury; from whom the oppressed can get no redress, as sometimes he may and does from a rich man: or rather one that has been poor, but now become rich, and got into some place of authority and profit, who should remember what he had been; and it might be expected that such an one would put on bowels of compassion towards the poor, as knowing what it was to be in indigent circumstances; but if, instead of this, he exercises his authority over the poor in a severe and rigid manner, and oppresses them, and squeezes that little out of them they have: he

is like a sweeping rain which leaveth no food: like a violent hasty shower of rain; which, instead of watering the seed, herbs, and plants, and causing them to grow, as moderate rain does, it washes away the very seed sown in the earth, or beats out the ripe corn from the ears, or beats it down, so that it riseth not up again; the effect of which is, there is no bread to the eater, nor seed to the sower, and consequently a famine. The design of the proverb is, to show how unnatural as well as intolerable is the oppression of the poor, by one that has been poor himself; even as it is contrary to the nature and use of rain, which is to fructify, and not to sweep away and destroy; and which when it does, there is no standing against it or diverting it.

Gill: Pro 28:4

They that forsake the law praise the wicked,.... Who are like them; who forsake and transgress the law, as they do; every like loves its like; wicked men delight in sin, the transgression of the law, and in those that do it. One covetous man will bless and praise another, whom the Lord abhors, and commend his covetousness as frugality and good husbandry: one proud man will call another happy, and praise him as a man of spirit, that will not debase himself, but keep up his authority, rank, and dignity, and not condescend to men of low estates; the workers of wickedness are set up and extolled, and tempters of God, men of atheistical and deistical principles, are not only delivered from the punishment they deserve, but are commended for their bold spirits; see Psa 10:3. Or, "every wicked man praises those that forsake the law", so Schultens;

but such as keep the law contend with them; that is, with them that forsake it and praise the wicked; they are displeased with them, and show their resentment at them; they tend with them by arguments, and endeavour to convince them of their folly and wickedness; they prove them for it, even though they may be in high places, as John the Baptist reproved Herod. The Targum is,

"they contend with them, that they may return,''

or be converted; they strive and take pains with them, to convince them and bring them to repentance, and to a change of sentiments, life, and manners.

Gill: Pro 28:5

Evil men understand not judgment,.... Or, "men of wickedness" ^b; that are under the governing power of it; who are given up and give up themselves unto it; who, like Ahab, sell themselves to work wickedness: these know not what is just and right between man and man, at least not to do it; they know it not practically; they are wise to do evil, but to do good have no knowledge, Jer 4:22; they know not the law of God, the rule of judgment, justice, and equity; at least not the extensiveness and spirituality of it, Jer 8:7; and much less the Gospel of Christ, which is sometimes so called, Isa 42:1. Nor do they notice, as they should, to the judgments of God in the earth; they do not consider his work, and the operation of his hand; the vengeance he takes on wicked men, so Jarchi interprets it; nor do they take any notice of the judgment to come, at which they must appear, and into which they will be brought, and all things done by them;

but they that seek the Lord understand all things; this character describes all good men that seek the Lord, in private and in public, that seek him by prayer and supplication, that wait upon him in the ordinances of his house; and all sensible sinners, who seek to Christ for righteousness, for rest, for life and salvation, for more grace from him, for more communion with him, for a greater degree of knowledge of him, and for immortality and eternal life, his kingdom and glory. And such "understand all things"; not in the most full and absolute sense; for this is proper and peculiar to God: nor all things natural and civil, which truly righteous persons, generally speaking, have the least share of, as arts, sciences, languages, trade and commerce in all its branches; and indeed universal knowledge of these things does not belong to anyone alan: nor all things in a religious sense; not all the difficult passages of Scripture, in which there are many things hard to be understood; but all things necessary to salvation; all things relating to their fallen, depraved, and miserable state and condition by nature, and to the way and means of their recovery and salvation by Christ; all things relating to a spiritual and saving knowledge of God in Christ; and to the knowledge of the person, offices, and grace of Christ; and to the work of the Spirit of God upon the heart; and of the doctrines of the Gospel, according to the measure of the gift of Christ, and so as to be food for their souls: and which understanding is given them, and they attain unto and increase in, by seeking the Lord, and using the means of knowledge, the word and ordinances; see 1Co 2:15. The Targum and Syriac version render it,

"that understand all good things;''

and so Aben Ezra interprets it: the Arabic version is, "they understand it in all things"; that is, judgment, justice, and equity, in all its branches, and practise it.

Gill: Pro 28:6

Better is the poor that walketh in his uprightness,.... See Gill on Pro 19:1;

than he that is perverse in his ways, though he be rich; or, "in his two ways" ^c: that halts between two ways, or makes use of both; sometimes turns to the one, to the right hand, and sometimes to the other, to the left hand; or that pretends to the one, and walks in the other; would be thought to be a virtuous and religious man, and to walk in the paths of righteousness and truth, when he walks in those of sin and wickedness. And now a poor man that walks evenly and uprightly, according to the word of God and truth of the Gospel, in the commandments and ordinances of the Lord, and in the paths of faith and holiness, is better than he; more honourable, more comfortable, and happy in life and in death; he has grace now, and will have glory hereafter.

Gill: Pro 28:7

Whoso keepeth the law is a wise son,.... That observes the law of God; for, though he cannot perfectly keep it, yet he delights in it after the inward man; and with his spirit serves it, from a principle of love, in faith, and with a view to the glory of God, without mercenary and sinister ends. Such a man enjoys peace, and has a reward "in" though not "for" keeping the commands of it; so that it is his wisdom to observe it; and he may be truly called a wise man, Deu 4:6; Or that observes the law or commandments of his parents, which they enjoin him; see Pro 6:20; and particularly the law of God, which requires honour and obedience to be given to parents, and which turns to the account of children; it is well with them, and their days are prolonged on earth, and therefore they are wise that keep it, Eph 6:1; and such a wise son makes a glad father, as the contrary brings shame to him, as in the next clause;

but he that is a companion of riotous men shameth his father: that keeps company with gluttons, and indulges his sensual appetite with them; that "feeds" ^d such persons and himself, as some render the word; that gives up himself to an epicurean life: he brings himself at last to disgrace and poverty, and so causes shame to his father; who will be charged with neglecting his education, and indulging him in such a luxurious way of living; see Pro 10:5.

Gill: Pro 28:8

He that by usury and unjust gain increaseth his substance,.... By biting and oppressing the poor; letting him have money at an exorbitant interest, and goods at an exorbitant price, and so increases his substance in this scandalous manner; hence usury is in Lev 25:36, called "increase", and by the Greeks τοκος, a "birth", because money is the birth of money, as Aristotle ^e observes; and so by the Latins "foenus", as if it was "foetus" ^f, "a birth". The word for usury here signifies biting; and so usury, with classical writers ^g, is said to bite; and while it increases the substance of the usurer, it lessens and devours that of others;

he shall gather it for him that will pity the poor; not for himself, nor for his posterity; but for such, though not intentionally but eventually, as will make a good use of it, and distribute it to the necessities of the poor. The meaning is, that things should be so overruled by the providence of God, that what such an avaricious man gets in his dishonest way should not be enjoyed by him or his; but should be taken out of his hands, and put into the hands of another, that will do good with it, by showing mercy to the poor; see Job 27:16.

Gill: Pro 28:9

He that turneth away his ear from hearing the law,.... Not merely the moral law, but the word of God in general, and any and every doctrine of it; though the law is to be heard and attended to, what it commands and forbids, its precepts, menaces, and curses: indeed the Spirit of God is not received by the hearing of the law, nor does faith come by that; but by hearing the word of God, particularly the Gospel; which yet then turn away their ears from, and are turned to fables, and choose to hearken to anything rather than that; and, like the deaf adder, stop their ears to the voice of the charmer, charming ever so wisely; the folly and sad effects of which will be seen when too late;

even his prayer shall be abomination; that is, to God; not only his ungodly actions, but even his outward exercises of religion, which carry in them some show of goodness and holiness; and particularly his prayer to God, which in upright persons is the delight of the Lord; yet in such an one it will be abhorred by him; when he is in distress, and shall pray to the Lord, he will not only turn a deaf ear to him, as he has to his law or word, but he will despise and abhor him and his prayer; because he has set at nought his counsel, and despised his reproof, Pro 1:24.

Gill: Pro 28:10

Whoso causeth the righteous to go astray in an evil way,.... That is, who attempts to deceive them, and draw them into errors or immoralities, and so into a snare, into mischief and ruin; first into the evil of sin, in order to bring them into the evil of punishment; I say, who attempts to do it; for it is not possible that God's elect, those who are truly righteous and good, should be totally and finally deceived, Mat 24:24;

he shall fall himself into his own pit; which he had dug and prepared for the righteous, who through the grace and goodness of God is preserved from it; the mischief intended for the good man falls upon himself in righteous, judgment, Psa 7:15;

but the upright shall have, good things in possession; or "shall inherit good things" ^h; they are heirs of God, and joint heirs with Christ, and shall inherit all things; they have all good things in Christ, with him and from him now; nor can they be taken from them, or they be caused to lose them by all the policy and craft of men and devils, who seek to draw them into sin and snares with that view; but, notwithstanding all their efforts, they shall keep possession of their good things here, the grace of the spirit, and the blessings of grace, and shall enjoy glory hereafter.

Gill: Pro 28:11

The rich man is wise in his own conceit,.... Ascribing his getting riches to his great sagacity, wisdom, and prudence; and being flattered with it by dependents on him;

but the poor that hath understanding searcheth him out: a man of good understanding, whether in things natural, civil, moral, or spiritual, though poor, as a man may be poor and yet a wise man; such an one, when he comes into company with a rich man, wise in his own conceit, he soon by conversation with him finds him out to be a very foolish man, and exposes him as one; for riches are not always to men of understanding, or all that have them are not such; and better is a poor wise man than even a foolish king; see Ecc 9:11.

Gill: Pro 28:12

When righteous men do rejoice, there is great glory,.... When it is well with them; when they are in prosperous circumstances; when they are countenanced and encouraged by the government under which they are; when they have the free exercise of their religion; and especially when they are advanced to places of profit, honour, and trust, which must make them cheerful and joyful; it is a glory to a land, it adds greatly to the glory of it, and a fine prospect there is of the increase and continuance of it;

but when the wicked rise: to honour and dignity, and are set in high places, and are in great power and authority, which they exercise to the distress of the righteous and all good men:

a man is hidden: a good man; he hides himself, as in Pro 28:28; he withdraws himself from court, from city, from company, from commerce, and business, because of the tyranny and persecution of wicked men; and flees to distant places, and wanders in deserts and mountains, in caves and dens of the earth; as some saints, under the Old Testament, did, and as the Church, in Gospel times, fled from the tyranny of antichrist into the wilderness, to hide herself: or, "a man is" or "shall be sought for" ⁱ, and searched out; as wicked persecutors are very diligent to search for and find out such persons that hide themselves, and fetch them out of their hiding places, and cruelly use them.

Gill: Pro 28:13

He that covereth his sins shall not prosper,.... God may cover a man's sins, and it is an instance of his grace, and it is the glory of it to do it, but a man may not cover his own: it is right in one good man to cover the sins of another, reproving him secretly, and freely forgiving him; but it is wrong in a man to cover his own: not that any man is bound to accuse himself before a court of judicature, or ought to expose his sins to the public, which would be to the hurt of his credit, and to the scandal of religion; but whenever he is charged with sin, and reproved for it by his fellow Christian, be should not cover it, that is, he should own it; for not to own and acknowledge it is to cover it; he should not deny it, which is to cover it with a lie, and is adding sin to sin; nor should he justify it, as if he had done a right thing; nor extenuate or excuse it, or impute it to others that drew him into it, as Adam, which is called a covering transgression, as Adam, Job 31:33; for such a man "shall not prosper"; in soul or body, in things temporal or spiritual; he shall not have peace of mind and conscience; but, sooner or later, shall feel the stings it; he shall not succeed even in those things he has in view by covering his sins; he shall not be able to cover them long, for there is nothing covered but what shall be revealed; if not in this life, which yet often is, however at the day of judgment, when every secret thing shall be made manifest; nor shall he escape the shame and punishment he thought to avoid by covering it, as may be observed in the case of Achan, Jos 7:11; in short, he shall have no mercy shown him by God or man, as appears by the antithesis in the next clause;

but whoso confesseth and forsaketh them shall have mercy; who confesses them to men privately and publicly, according to the nature of the offences, from whom they find mercy; but not to a priest, in order for absolution, which no man can give; sin is only in this sense to be confessed to God, against it is committed, and who only can pardon it; and though it is known unto him, yet he requires an acknowledgment of it, which should be done from the heart, with an abhorrence of the sin, and in the faith of Christ, as a sacrifice for it; and it is not enough to confess, there must be a forsaking likewise, a parting with sin, a denying of sinful self, a leaving the former course of sin, and a quitting the company of wicked men before used to, and an abstaining from all appearance of evil; as is and will be the case, where there is a true sight and sense of sin, and the grace of God takes place: and such find "mercy", pardoning grace and mercy, or pardon in a way of mercy, and not merit; for though the sinner confesses and forsakes it, it is not that which merits pardon and mercy in God, who is rich in it, delights in showing it, and from whom it may be hoped for and expected by all such persons; see Psa 32:5. So the Targum and Syriac version, God will have mercy on him.

Gill: Pro 28:14

Happy is the man that feareth alway,.... Not men, but the Lord; there is a fear and reverence due to men, according to the stations in which they are; but a slavish fear of man, and which deters from the worship of God and obedience to him, is criminal, and brings a snare; and a man, under the influence of it, cannot be happy: nor is a servile fear of God intended, a fear of wrath and damnation, or a distrust of his grace, a continual calling in question his love, and an awful apprehension of his displeasure and vengeance; for in such fear is torment, and with it a man can never be happy; but it is a reverence and godly fear, a filial one, a fear of God and his goodness, which he puts into the hearts of his people; a fear, indeed, of offending him, of sinning against him, by which a man departs from evil, and forsakes it, as well as confesses it; but is what arises from a sense of his goodness: and it is well when such a fear of God is always before the eyes and on the hearts of men; in their closets and families, in their trade and commerce, in all companies into which they come, as, well as in the house of God and the assembly of his saints, where he is to be feared; as also in prosperity and adversity, even throughout the whole course of life, passing the time of their sojourning here in fear: and such a man is happy; the eye of God is on him, his heart is towards him, and he delights it, him; his secret is with him, he sets a guard of angels about him, has laid up goodness for him, and communicates largely to him;

but he that hardeneth his heart shall fall into mischief; that hardens his heart from the fear of the Lord; neither confesses his sin, nor forsakes it; bids, as it were, defiance to heaven, strengthens and hardens himself in his wickedness, and by his hard and impenitent heart treasures up to himself wrath against the day of wrath; he falls "into evil" ^k, as it may be rendered, into the evil of sin yet more and more, which the hardness of his heart brings him into, and so into the evil of punishment here and hereafter.

Gill: Pro 28:15

As a roaring lion, and a ranging bear,.... Which are both terrible; the lion that roars for want of food, or when it is over its prey; and the hear, when it runs from place to place in quest of provision, being "hungry and very desirous" of food, has a keen appetite, as some think the word ^l signifies. The Targum and Jarchi take it to be expressive of the cry and roaring it makes at such a time, as well as the lion; see Isa 59:11; so the Tigurine version. "Roaring" is the proper epithet of a lion, and is frequently given it in Scripture, and in other writers ^m; and the bear, it is to have its name, in the Oriental language, from the growling and murmuring noise it makes when hungry; hence that of Horace ⁿ;

so is a wicked ruler over the poor people; one that rules over them in a tyrannical manner, sadly oppresses them, takes away the little from them they have, which is very cruel and barbarous; when he ought to protect and defend them, against whom they cannot stand, and whom they dare not resist; and who therefore must be as terrible to them, being as cruel and voracious as the above animals. Tyrants are frequently compared to lions, Jer 4:7; and the man of sin, the wicked ruler and great oppressor of God's poor people, is compared to both; his feet are as the feet of a bear, and his mouth as the mouth of a lion, Rev 13:2.

Gill: Pro 28:16

The prince that wanteth understanding is also a great oppressor,.... Or, "much in oppressions" ^o; he multiplies them, and abounds in them; he distresses his subjects in a variety of ways and methods he uses to extort money from them by which he shows his want of understanding: he is a wise prince that uses gentle methods, and gains the affections of his people, and who cheerfully supports his crown and government with honour and glory; but he is a foolish prince that uses them with rigour. It may be rendered, "and a prince that wanteth understanding, and is much", or "abounds, in oppressions"; in laying heavy burdens and taxes on his people, in an arbitrary manner; "shall shorten, and not prolong his days" ^p, as it may be supplied from the next clause; either his subjects will rise up against him, and dethrone him, and destroy him; or God, in mercy to them, and in judgment to him, will remove him by death;

but he that hateth covetousness shall prolong his days; to hate covetousness is a good qualification of a civil magistrate, prince, or ruler, Exo 18:21. This sin is the cause of a wicked prince oppressing his subjects; but where it is hated, which is seen by moderation in government, and easing of the people as much as possible; such a prince, as he has the hearts of his subjects, is well pleasing to God, by whom he reigns; and such an one, through the prayers of the people for him, and the goodness of God unto him, lives long, and reigns prosperously; and dies, as David, in a good old age, full of days, riches, and honour.

Gill: Pro 28:17

A man that doeth violence to the blood of any person,.... That sheds the blood of any in a violent manner; that lays violent hands upon a club, and takes away his life, contrary to the law in Gen 9:6. Or, "that is pressed because of the blood of any person" ^q; pressed in his own mind; filled with horror, and tortured in his conscience, for the innocent blood he has shed: the letter "daleth" in the word "Adam" is lesser than usual; and Vitringa, on Isa 34:6; observes, that it signifies a man red with blood, oppressed in his conscience, and depressed by God, which this minute letter is a symbol of; and thinks it applicable to Edom or Rome: or it signifies one pressed, pursued, and dose followed by the avenger of blood;

shall flee to the pit; let no man stay him; support or help him. When such a murderer flees, and is pursued, and unawares falls into a pit, or is like to do so, let no man warn him of it, or help him out of it; or if he flees to a pit to hide himself, let no man hold him or detain him there, or suffer him to continue in such a lurking place, but discover him or pluck him out; or, if he is a fugitive and a vagabond all his days, as Cain, the murderer of his brother, was, till he comes to the pit of the grave, let no man yield him any support or sustenance.

Gill: Pro 28:18

Whoso walketh uprightly shall be saved, Or "be safe" ^r from those that seek his life, plot against him, shoot at him, as the wicked do at the upright in heart, but the Lord protects him; and it is even well with him in times of public calamities; the Lord has his chambers and hiding places for him; and he is safe from falling, as may be gathered from the opposite clause; for he walks surely, and is in the hands of Christ, and is kept by him from a final and total falling away: and he shall be saved also with an everlasting salvation; from sin, and all the effects of it; from the curse of the law, from wrath to come, from hell and damnation. Not that his upright walk is the cause of this; the moving cause of salvation is the grace of God; the procuring cause, our Lord Jesus Christ, the only Author of it: but this is a descriptive character of the persons that are and shall be saved; it is a clear case that such have the grace of God, and therefore shall have glory; See Gill on Pro 10:9;

but he that is perverse in his ways; "in his two ways", as in Pro 27:6; or many ways, and all perverse and wicked:

shall fall at once; his destruction shall come suddenly upon him, when he is not aware of it, and when he cries, Peace, peace, to himself: or in one of them; in one or other of his perverse ways.

Gill: Pro 28:19

He that tilleth his land shall have plenty of bread,.... Or, "shall he filled" or "satisfied with bread" ^s: shall have bread enough, and to spare; provisions of all sorts, and in great plenty; See Gill on Pro 12:11;

but he that followeth, after vain persons; empty idle persons; keeps company and spends his time with them, when he should be about the business of his calling:

shall have poverty enough; or be "filled with it" ^t; he shall be exceeding poor, reduced to the utmost distress, be clothed in rags and destitute of daily food.

Gill: Pro 28:20

A faithful man shall abound with blessings,.... Or, "a man of faithfulness" ^u. A very faithful man, that is truly so; that is so in a moral sense; true to his work, makes good his promises, fulfils his contracts, abides by the obligations he lays himself under; is faithful in every trust reposed in him, be it greater or lesser matters, in every station in which it is, and throughout the whole course of his life. Such a man abounds with the blessings and praises of men; all value him, and speak well of him: and with the blessings of divine Providence; he is "much in blessings" ^w, as it may be rendered; as in receiving blessings from God, so in giving them to men; such a man is usually charitable and beneficent. And it may be understood of one that is faithful, in a spiritual and evangelic sense; for of such characters are the followers of the Lamb, Rev 17:14. It is in the original, "a man of truths" ^x; one that has the truth of grace in him; that knows the grace of God in truth; with whom the truth of the Gospel is; who has learnt it, known it, embraced it, values it, and abides by it; and who has a concern with Christ, who is the truth, who is formed, lives, and dwells in his heart; of whom he has made a good profession, and holds it fast, and whom he cleaves unto. The character of "faithful" belongs both to the true ministers of Christ, who preach the pure Gospel, and the whole of it; who seek not to please men, but God; and not themselves, and their own glory, but the things of Christ, and his glory; and continue to do so in the face of all opposition: and to private Christians, the faithful in Christ Jesus; who truly believe in him, stand by his truths, abide by his ordinances, and are faithful to one another, and continue so till death: these abound with the blessings of the covenant of grace, with all spiritual blessings in Christ, with the fulness of the blessing of the Gospel of Christ; they have an abundance of grace in them, given them in conversion, faith, hope, love, humility, and many other graces, in the exercise of which they are made to abound; and they have an abundance of blessings of grace bestowed on them, pardon of sin, a justifying righteousness, adoption, meetness for and right unto eternal life; they have Christ, and all things along with him; so that they may be truly said to have all things, and abound;

but he that maketh haste to be rich shall not be innocent; he that is over anxious, and immoderately desirous of being rich, and pursues every method of obtaining his desires, with all his might and main; that labours night and day for it; though he takes no criminal nor unlawful methods, properly so called, nor does he do anything injurious to others, yet he is not innocent; that too much anxiety in him is criminal; nor is he free from covetousness; see Pro 23:4; and if he uses any unjust and unlawful means to acquire wealth, and resolves to be rich, right or wrong, "per fas, per nefas", he shall not be innocent, neither before God nor men: so the Targum renders it,

"he that runs into iniquity, that he may be rich;''

and indeed when a man hastily, or in a short time, becomes rich, though he cannot be directly charged with fraud and injustice, yet he is not innocent in the minds of men, or free from their suspicious and jealousies of him. A man that makes haste to be rich is opposed to him that is faithful and true to his word and contracts, and is the same that Juvenal ^y calls "avarus properans"; see 1Ti 6:9.

Gill: Pro 28:21

To have respect of persons is not good, &c. In courts of judicature, to give a cause or pass sentence in favour of a person, because he is rich, or is a relation, a friend, an acquaintance, or has done a kindness; and against another, because of the reverse, Lev 19:15; nor in religious assemblies, making a difference between the rich and the poor, Jam 2:1; this is not good in itself, nor productive of good effects, and cannot be well pleasing to God, who himself is no respecter of persons;

for for a piece of bread that man will transgress; the laws of God and men; having used himself to such unrighteous methods of proceeding, he will do any base action for a small gain, he will stick at nothing, and do it for anything; as Cato used to say of M. Coelius the tribune,

"that he might be hired, for a morsel of bread, to speak or hold his peace;''

see Eze 13:19.

Gill: Pro 28:22

He that hasteth to be rich,.... As every man that is eagerly desirous of riches is; he would be rich at once ^z, and cannot wait with any patience in the ordinary course of means:

hath an evil eye; on the substance of others, to get it, right or wrong; is an evil man, and takes evil methods to be rich ^a; see 1Ti 6:9; or an envious one; is an envious man; as the Septuagint and Arabic versions; he envies others, as the Vulgate Latin version, the riches of other men; he grudges everything that goes beside himself; and that makes him in haste to be rich, that he may be equal to or superior to others: or he is a sordid, avaricious, illiberal man, that will not part with anything for the relief, for others, and is greedy of everything to amass wealth to himself; an evil eye is opposed to a good or bountiful one, that is, to a man that is liberal and generous, Pro 22:9;

and considereth not that poverty shall come upon him; for wealth gotten hastily, and especially wrongfully, diminishes, wastes, and comes to nothing in the end; it sometimes flies away as fast as it comes; it has wings to do the one, as well as the other: this the man in haste to be rich does not consider, or he would have taken another method; since this is not the true way of getting and keeping riches, but of losing them, and coming to want; see Pro 13:11.

Gill: Pro 28:23

He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" ^b; after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause,

"he that rebukes a man before him;''

openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mat 18:15;

afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Pro 27:5.

Gill: Pro 28:24

Whoso robbeth his father or his mother,.... As Micah did of eleven hundred shekels of silver, Jdg 17:2;

and saith, it is no transgression; what is his father's or his mother's is his own, or as good as his own, it will come to him at their death; and if he wants it before, he thinks he ought to have it; and if they are not willing to give it him, it is with him no sin to rob them of it; and this he says within himself, to quiet his conscience when he has done it; or to others who may charge him with it: but, whatever such a man thinks, sins against parents are greater than against others; as parricide is a greater sin than any other kind of murder, so robbing of parents is greater than any other kind of theft; it is more aggravated, especially when parents are aged, and cannot work for themselves, but depend on what they have for their livelihood; whereas a young man can, and ought, and should rather give to his parents than rob them of what they have;

the same is the companion of a destroyer; of a murderer; either he has got into such company which have put him upon such wicked practices; or he will soon get into such a society, and, from a robber of his father and mother, become a robber on the highway, and a murderer; and he has wickedness enough to be a destroyer of the lives of his parents, as well as of their substance; and sometimes the one sin leads to the other.

Gill: Pro 28:25

He that is of a proud heart stirreth up strife,.... Or, of a "large heart" ^c, or has an enlarged one; not with useful knowledge and understanding, as Solomon had; nor a heart enlarged with love and affection to the souls of men, as the Apostle Paul had; but either has a covetous one, who enlarges its desire as hell, and is never satisfied with what he has, and so is continually contending with his neighbours, engaging in lawsuits for their property, or unwilling to pay his lawful debts; or of a proud spirit, and despises all around him, and cannot bear opposition and contradiction; and is of a wrathful and revengeful spirit, and always at variance with his neighbours and quarrelling with them; see Pro 18:15;

but he that putteth his trust in the Lord shall be made fat; that trusts in the Lord, both for things temporal and spiritual; does not covet his neighbour's goods, nor disturbs his peace, nor injures his person or property to increase his own, but depends upon the Lord for a supply of necessary good things; such an one shall be fat and flourishing, both in his temporal and spiritual estate; all he does shall prosper; he shall want no good thing, Psa 84:11.

Gill: Pro 28:26

He that trusteth in his own heart is a fool,.... Since the thoughts and imaginations of the thoughts of the heart are only evil, and that continually; they are vain and vague, sinful and corrupt; the affections are inordinate, the conscience defiled, the understanding darkened, and the will perverse; there is no good thing in it, nor any that comes out of it, but all the reverse; it is deceitful and desperately wicked: he must be a fool, and not know the plague of his heart, that trusts in it; and even for a good man to be self-confident, and trust to the sincerity of his heart, as Peter did, or to the good frame of the heart, as many do, is acting a foolish part; and especially such are fools as the Scribes and Pharisees, who trusted in themselves that they were righteous, and despised others, when a man's best righteousness is impure and imperfect, and cannot justify him in the sight of God; it is moreover a weak and foolish part in men to trust to the wisdom and counsel of their heart, to lean to their own understanding, even it, things natural and civil, and not to ask wisdom of God, or take the advice of men, and especially it, things religious and sacred; see Pro 3:5;

but whoso walketh wisely; as he does who walks according to the rule of the divine word; who makes the testimonies of the Lord his counsellors; who consults with his sacred writings, and follows the directions of them; who walks as he has Christ for his pattern and example, and makes the Spirit of God his guide, and walks after him, and not after the flesh; who walks with wise men, and takes their advice in all matters of moment, not trusting to his own wisdom and knowledge; who walks as becomes the Gospel of Christ, and in all the ordinances of it; who walks inoffensively to all men, and so in wisdom towards them that are without, and in love to them who are within; who walks circumspectly, not as fools, but as wise, redeeming the time;

he shall be delivered; he shall be delivered from the snares of his own deceitful heart, which he will not trust; and from the temptations of Satan; and from all afflictions and troubles he meets with in the way; and from a final and total falling away; and from eternal death and destruction: "he shall be saved", as some versions render it, even with an everlasting salvation. The Targum is,

"he shall be protected from evil.''

Gill: Pro 28:27

He that giveth unto the poor shall not lack,.... That gives alms unto them, relieves them in their distress, supplies them with money, food, or clothes, and does it cheerfully, largely, and liberally, as the case requires; such an one shall not want any good thing; he shall not be the poorer for what he gives; he shall not miss it, nor his substance be diminished; he shall not come to poverty and want, yea, he shall be enriched, and his substance increased, for more is intended than is expressed. Jarchi interprets this of a wise man not restraining doctrine from a disciple, but giving it to him liberally;

but he that hideth his eyes; that is, from the poor, as the Targum and Syriac version add; that does not care to see his person, to behold his miseries, or know his case, lest his heart should be moved with compassion, and should draw out anything from him; see Isa 58:7. Such an one

shall have many a curse; not only from the poor he hardens himself against, but from other persons, who observe his miserable and covetous disposition; and from the Lord himself, who abhors such persons, and curses their very blessings now, and will bid them depart from him as accursed persons hereafter.

Gill: Pro 28:28

When the wicked rise, men hide themselves,.... When wicked men are raised to places of power and authority, rich men hide themselves, lest they should become a prey to them; and good men hide themselves, that they may not be put to death by them; or as ashamed to behold their evil actions; See Gill on Pro 28:12;

but when they perish; wicked men, either by a natural or violent death; or perish as to their authority and power, being turned out of their places:

the righteous increase; such who before hid themselves appear, and, being put into the places of the wicked, encourage truth and righteousness, by which means the number of good men is multiplied; and which is a great happiness to a nation, and shows the usefulness and advantage that good magistrates are of unto it.

Gill: Pro 29:1

He that being often reported hardeneth his neck,.... Or "a man of reproofs" ^d; either a man that takes upon him to be a censurer and reprover of others, and is often at that work, and yet does those things himself which he censures and reproves in others; and therefore must have an impudent face and a hard heart a seared conscience and a stiff neck; his neck must be an iron sinew and his brow brass: or rather a man that is often reproved by others by parents by ministers of the Gospel, by the Lord himself, by the admonitions of his word and Spirit and by the correcting dispensations of his providence; and yet despises and rejects all counsel and admonition, instruction and reproofs of every kind, and hardens himself against them and shows no manner of regard unto them. The metaphor is taken from oxen, which kick and toss about and will not suffer the yoke to be put upon their necks. Such an one

shall suddenly be destroyed; or "broken" ^e; as a potter's vessel is broken to pieces with an iron rod, and can never he put together again; so such persons shall be punished with everlasting destruction, which shall come upon them suddenly, when they are crying Peace to themselves notwithstanding the reproofs of God and men;

and that without remedy; or, "and there is no healing" ^f; no cure of their disease, which is obstinate; no pardon of their sins; no recovery of them out of their miserable and undone state and condition; they are irretrievably lost; there is no help for them, having despised advice and instruction; see Pro 5:12.

Gill: Pro 29:2

When the righteous are in authority,.... Or "are increased" ^g; either in number or in riches, or in power and dominion; are set in high places, and have the exercise of civil government and the execution of the laws in their hands; for the protection of good men in their civil and religious privileges, and for the punishment of evil men; for the encouraging of all that is good, and for the discouraging of everything that is bad;

the people rejoice; the whole body of the people, because of the public good; a state is happy under such an administration; everyone feels and enjoys the advantage of it; see 1Ki 4:20;

but when the wicked beareth rule, the people mourn; or "groan" ^h, or "will groan", under their tyranny and oppression, and because of the sad state of things; the number of good men is lessened, being cut off, or obliged to flee; wicked men and wickedness are encouraged and promoted; heavy taxes are laid upon them, and exorbitant demands made and cruelty, injustice, and arbitrary power exercised; and no man's person and property safe; see Pro 10:11.

Gill: Pro 29:3

Whoso loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of God, who is to be valued and loved above all things; the Gospel of Christ, which is the wisdom of God in a mystery; and the knowledge of it which is the wisdom which comes from above and is pure and peaceable; and which lies much in the fear of God, and in the faith of Jesus Christ, attended with all the fruits of righteousness: such a son makes glad his father, both because of his temporal good, since he does not waste but improve the substance he has given him; and because of his spiritual and eternal welfare; and since instead of being a reproach he is an honour to him; see Pro 10:1;

but he that keepeth company with harlots spendeth his substance: his father has given him, and comes to want and beggary; all which is a grief to his parents: or, "that feeds harlots" ⁱ; who live in a riotous and voluptuous manner, and soon drain a man of his substance, and bring him to a morsel of bread; see Luk 15:13; and such a son grieves his father, seeing he spends his substance and damns his soul.

Gill: Pro 29:4

The king by judgment establisheth the land,.... By executing, judgment and justice among his subjects, he establishes the laws of the land, and the government of it; he secures its peace and prosperity, and preserves his people in the possession at their properties and privileges; and makes them rich and powerful, and the state stable and flourishing, so that it continues firm to posterity; such a king was Solomon, 2Ch 9:8;

but he that receiveth gifts overthroweth it; that, is, a king that does so; Gersom observes that he is not called a king, because such a man is not worthy of the name, who takes gifts and is bribed by them to pervert judgment and justice; whereby the laws of the nation are violated, and the persons and properties of his subjects become the prey of wicked men; and so the state is subverted and falls to ruin: it is in the original text, "a man of oblations" ^k; the word is generally used of the sacred oblations or offerings under the law; hence some understand it of a sacrilegious prince who of his own arbitrary power converts sacred things to civil uses. The Targum, Septuagint, Syriac and Arabic versions render it, a wicked and ungodly man; and the Vulgate Latin version, a covetous man; as such a prince must be in whatsoever light he is seen, whether as a perverter of justice through bribes, or as a sacrilegious man; though it may be rendered, "a man of exactions" ^l, for it is used of the oblation of a prince which he receives from his people, Eze 45:9; as Aben Ezra observes; and so it may be interpreted of a king that lays heavy taxes upon his people, and thereby brings them to distress and poverty, and the state to ruin.

Gill: Pro 29:5

A man that flattereth his neighbour,.... That speaks smooth things to him gives him flattering titles, speaks fair to his face, highly commends him on one account or another:

spreadeth a net for his feet; has an idle design upon him, and therefore should be guarded against; his view is to draw him into a snare and make a prey of him; he attacks him on his weak side, and hopes to make some advantage of it to himself; wherefore flatterers should be avoided as pernicious persons; or he spreads a net for his own feet, and is taken in the snare which he had laid for his neighbour; or falls into the pit he dug for him, as Gersom observes; see Psa 140:5.

Gill: Pro 29:6

In the transgression of an evil man there is a snare,.... Or, according to the accents in some copies, "in the transgression of a man is an evil snare", as Aben Ezra observes the words may be read; there is a snare in sin to man himself; one sin leads on to another, and a man is snared by the works of his own hands, and is implicated and held in the cords of his own iniquity, and falls into the snare of the devil, out of which he is not easily recovered; and the transgression of one man is a snare to another; he is drawn into sin by ill examples; and, by indulging himself in sin, the evil day comes upon him unawares as a snare; and sooner or later he is filled with horrors of conscience, anguish, and distress;

but the righteous doth sing and rejoice; not at the snares of others, their sin or punishment; for such a man rejoices not in iniquity, though he sometimes does at the punishment of sinners, because of the glory of the divine justice; and Gersom thinks this is here meant; see Psa 58:10; but rather, as he also observes, the righteous man rejoices at his deliverance from the snares of sin and Satan, and of the world; he rejoices in the righteousness by which he is denominated righteous; not his own, but the righteousness of Christ, it being so rich and glorious, so perfect and complete; he rejoices in salvation by him it being so suitable, so, real, so full, so free, and so much for the glory of God; he rejoices in the pardon of his sins through the blood of Christ, and in the expiation of them by his sacrifice; he rejoices in his person, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his offices he bears and executes, and in all the relations he stands in to him; he rejoices in his word and ordinances, in the prosperity of his cause and interest, in the good of his people, and in hope of the glory of God; and even sings for joy in the view of electing, redeeming, and calling grace, and eternal life and happiness; he has peace of conscience now, fears no enemy, nor any danger, and expects a life of glory in the world to come; and oftentimes sings on the brink of the grave, in the view of death and eternity.

Gill: Pro 29:7

The righteous considereth the cause of the poor,.... Not his poverty and distress, so as to relieve him, which yet he does, Psa 41:1; nor the person of the poor in judgment, and which he ought not to do; for as he should not regard a rich man's person, and favour him, because he is rich; so neither a poor man, because he is poor, through an affectation of mercy, Lev 19:15; but the cause of the poor, and the justice of that, and do him justice, though a poor man. This is to be understood chiefly of a civil magistrate, a judge righteous; who will take notice of and regard a poor man's cause, and take a good deal of pains and care that he is not injured. Or, "knoweth the judgment of the poor" ^m he acquaints himself with his case, makes himself thoroughly master of it, searches out his cause as Job did, Pro 29:16;

but the wicked regardeth not to know it; or, "does not understand knowledge" ⁿ of the poor man's cause and case; and there being no money to be had, he does not care to consider it, and look into it, and get knowledge of it, and do him justice; he will not take his cause in hand, or plead it.

Gill: Pro 29:8

Scornful men bring a city into a snare,.... Such as despise dominion, speak evil of dignities; proud and haughty men, that speak Loftily, and with a contempt of their superiors; or who make a mock at religion, and scoff at all that is good and serious; these bring the inhabitants of a city into a snare, to rebel against their governors, and so into mischief and ruin: or, they "burn a city", as the Septuagint and Syriac versions ^o; they inflame it, or blow it up into a flame; raise a combustion in it, and fill it with strifes and contentions; and bring down the wrath of God upon it, like fire: or, they "blow upon a city" ^p; raise storms and tempests in it; turn all things upside down, and throw it into the utmost confusion, or blow it up;

but wise men turn away wrath; the wrath of men, by their wise counsels and advice, and appease tumults and seditions, and restore things to a quiet and settled state; or the wrath of God, by interposing with their prayers between him and a sinful people, as Moses did, Psa 106:23.

Gill: Pro 29:9

If a wise man contendeth with a foolish man,.... Enters into a controversy with him, either by word or writing, in order to convince him of his folly and wickedness, of his errors and mistakes;

whether he rage or laugh, there is no rest; that is, either whether the fool is angry with the wise man, and rages at him and abuses him, and calls him names, or laughs at him, and scoffs at all his arguments, reasons, and advice; yet the wise man does not cease from proceeding in the contest with him; or he is not dejected and cast down, and discouraged; or, as the Targum is,

"he is not broken;''

but patiently bears his wrath fury, his scoffs and jeers: or else whether the wise man deals roughly or gently with the feel, in a morose or in a mere jocose way: it has no upon him; he is never the better for it; he does not acquiesce or rest in what he says like the Pharisees in Christ's time, who are compared to surly children: who, when "piped to, danced not"; and, when "mourned to, lamented not"; see Gill on Mat 11:16, and See Gill on Mat 11:17. The design of the proverb is to show, that all labour to reclaim a fool from his folly is lost, let a man take what methods he will, Pro 27:22.

Gill: Pro 29:10

The bloodthirsty hate the upright,.... Cain did Abel; and as the wicked world hate all good men, and persecute them, even unto death;

but the just must seek his soul; either the soul of the bloodthirsty, and that either the good of their souls; seek their spiritual welfare, and pray for it, even though they are so cruel and inhuman: or just magistrates will seek after such persons, to punish them for shedding the blood of the upright. Or else the meaning is, that just persons seek the soul of the upright, and make inquisition for the blood of such, to punish for it; which comes to the same sense, as Aben Ezra observes: or rather, such seek to defend and preserve the soul or life of upright men from those that hate and persecute them. Jarchi illustrates it by 1Sa 22:23; the Targum is,

"men that shed blood hate integrity; but the upright seek it.''

Gill: Pro 29:11

A fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, and Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of it, and is soon known, as in Pro 12:16;

but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.

Gill: Pro 29:12

If a ruler hearken to lies,.... To men that tell them in order to soothe and flatter him, or to hurt the character and reputation of others, that they may raise their own: rulers should not listen to and encourage such sort of persons; for, as lying lips do not become a prince, so it is not right to have liars about him; David would not suffer such to dwell in his court, Psa 101:7;

all his servants are wicked; or the greatest part of them: for a ruler of such a disposition will take none but such into his service, that flatter him, and calumniate others; and such a conduct, being pleasing and agreeable to him, is a temptation to his ministers to act the same wicked part; as is a prince, such are his courtiers; his example has a great influence upon them.

Gill: Pro 29:13

The poor and the deceitful man meet together,.... Or "the usurer" ^q; who by usury, by fraud and deception, is possessed of the mammon of unrighteousness, and is become rich; he and the poor man meet together; and so the sense is the same as in Pro 22:2; See Gill on Pro 22:2;

the Lord lighteneth both their eyes; with the light of natural life, and with the light of natural reason, Joh 1:4; and so is the same as being "the Maker of them all", in the above place; or he bestows his providential favours on both; causes his sun to shine upon the rich and poor, the wicked and the righteous, Mat 5:45. Or it may be understood of the light of grace; for though, for the most part, God chooses and calls the poor of the world, and lightens their eyes with the light of his grace, when not many wise and noble are called and enlightened; yet this is not restrained wholly to men of one and the same condition of life; yea, God sometimes calls and enlightens publicans, tax gatherers, and extortioners, as Matthew and Zacchaeus.

Gill: Pro 29:14

The king that faithfully judgeth the poor,.... That truly executes justice and judgment among all his subjects, particularly the poor, who are too often neglected, because they cannot afford persons to plead their cause: such a king was Solomon; and especially the Messiah, of whom he was a type, Psa 72:1;

his throne shall be established for ever; be secure to him as long as he lives, and to his posterity after; justice to all men, and mercy to the poor, are the support of a prince's throne; see Pro 20:28.

Gill: Pro 29:15

The rod and reproof give wisdom,.... Are the means of giving wisdom to a child, reproved by its parent with the rod; and of driving out foolishness from him, and of making him wiser for the time to come; he shunning those evils for which he was before corrected, Pro 22:15; So the children of God grow wiser by the corrections and chastisements of their heavenly Father, which are always for their good; and he is a man of wisdom that hearkens to the rod, and to him that has appointed it, and learns the proper instructions from it, Mic 6:9;

but a child left to himself bringeth his mother to shame; a child that has the reins thrown upon his neck, is under no restraint of parents, but suffered to take his own way, is left to do his own will and pleasure; he does those things which his parents are ashamed of, one as well as another; though the mother is only mentioned, being generally most fond and indulgent, and most criminal in suffering children to have their own wills and ways; and so has the greater share in the shame that follows on such indulgences.

Gill: Pro 29:16

When the wicked are multiplied,.... Or "are in authority" ^r; as the word is rendered, Pro 29:2;

transgression increaseth; among the common people, being encouraged by their wicked rulers, whose examples they follow; or as the wicked themselves increase, in numbers, in age, in power, and riches, their sins increase too;

but the righteous shall see their fall, from their places of authority and power, of honour, riches, and grandeur, into a low and despicable condition, into ruin and destruction; and that with pleasure, because of the glory of God, his wisdom, justice, truth, and faithfulness, displayed therein; see Psa 58:10.

Gill: Pro 29:17

Correct thy son, and he shall give thee rest,.... Ease of mind, satisfaction and contentment, freedom from all anxious thoughts and cares; the correction being taken in good part, and succeeding according to wish and design;

yea, he shall give delight unto thy soul; by his tenderness to his parents, obedience to them, and respect for them; by his prudent behaviour among men; by his sobriety, diligence, and industry in his calling; by his fear of God, and walking in his ways; than which nothing can give a greater delight and pleasure to religious parents.

Gill: Pro 29:18

Where there is no vision, the people perish,.... That is, "no prophecy", as the Vulgate Latin version renders it; and which is often the sense of the word, as the vision of Isaiah is the prophecy of Isaiah; and, in the New Testament, prophesying is often put for preaching; and here vision, or prophecy, signifies the public ministering of the word and ordinances, and want of persons to administer them; no expounder, as the Septuagint version; or interpreter, as the Arabic. This was the case in the latter end of Eli's life, 1Sa 3:1; in Asa's times, and before, 2Ch 15:3; in the Babylonish captivity, Eze 7:26; in the times of Antiochus, Psa 74:9; when John the Baptist and Christ first came preaching the word, Mat 9:36; and now is the case of the Jews, and will be till the time of their conversion. So it was in the Gentile world, before the Gospel was brought into it, Act 17:30; and so it now is in those places where the seven churches of Asia were; and in all Asia, which once heard the word of the Lord, even all that large country; and now it is not heard at all in it, but covered with Mahometan darkness. And this is the case in all Popish countries, subject to the see of Rome, where the word of God is not preached to the people, nor suffered so much as to be read by them; and even in reformed churches, for the most part, only a little morality is preached, and not the Gospel of Christ; so that here the people are perishing for lack of knowledge, Hos 4:6; and when the witnesses will be slain, who now prophesy in sackcloth, there will he an entire stop put to prophesying or preaching for a while; but, when they shall rise, the earth will be filled with the knowledge of God, through the ministry of the word. Now, where there is no preaching, men perish in their sins; the word being the ordinary means of grace, of regeneration, conversion, faith, and salvation; without which, men know nothing of Christ, of peace, pardon, righteousness, and eternal life by him: and where there is preaching, yet it not being of the right kind, there is no spiritual knowledge spread by it, no food for souls under it; they perish with hunger, as the prodigal did, or are in starving and famishing circumstances; no comfort for the people of God, who perish in their comforts under such a ministry, 1Co 8:11; and poison is spread among others; false doctrine eats as a canker, and destroys souls. Again, where there is right vision and prophecy, or true preaching of the word, and that is despised and neglected, men perish notwithstanding; as the Jews of old, and all deniers and contemners of the word now, Act 13:41; and this seems to be intended here, as appears by the following clause. The word translated "perish" has various senses, which agree with the text. It may be rendered, "the people become idle", or "cease" ^s; from the performance of good works, grow dissolute in their manners, and licentious in their practices: or "they become refractory" ^t; fierce, obstinate, and ungovernable, and rebel against their superiors: or they are "made naked" ^u; stripped of their ornaments; of their privileges, civil as well as religious, which is often the case where no vision is; as well as of all virtue and morality, and of the blessing and protection of God;

but he that keepeth the law, happy is he: not the moral law, which no man can keep perfectly, but the law of faith. It may be rendered, "happy is he that observes doctrine" ^w; the doctrine of the Gospel, where it is preached; that attends to it, values and esteems it, receives it by faith, and with meekness; blessed is he, blessed are his eyes and ears; he sees wondrous things out of this law or doctrine, and he hears and knows the joyful sound, which brings salvation and eternal life unto him!

Gill: Pro 29:19

A servant will not be corrected by words,.... Not by them only, especially one that is of a servile, surly, and untractable disposition; otherwise a good servant, and well disposed to his master, and willing to serve him, and promote his interest, a word is sufficient for such an one; when he is bid to go, he goes; or to come, he comes, Mat 8:9; or if he has done wrong, and his fault is told him, he will amend another time; whereas a rough ill natured servant will not regard words, but must have blows to correct him;

for though he understand; what his master says, and what is his will, and knows he has done wrong, and ought to do otherwise, which is an aggravation of sin:

he will not answer; own his fault and promise to do better for the future; through the surliness of his nature, and contempt of his master, whom he does not think worthy of an answer: so the Vulgate Latin version renders it, "he despises to answer"; thus Job was used by his servants, Job 19:16; There is an answering which is forbidden servants, Tit 2:9; but this what becomes them, and is expressive of their respect and reverence to their masters, and their ready, hearty, and cheerful obedience to them; and which especially should be in Christian servants to Christian masters, 1Ti 6:1.

Gill: Pro 29:20

Seest thou a man that is hasty in his words,.... Swift to speak either before God or men; that takes upon him to speak upon a subject, or return an answer to a question, before he has thoroughly thought of it, and well considered it, and digested what he should say; see Ecc 5:2; or "hasty in matters" ^x; in his business; runs rashly and precipitately into things, without duly considering within himself what is right and proper to be done, and without taking the advice of others;

there is more hope of a fool than of him; of one that has not the gift of elocution, or not so much sagacity in business, and yet takes time to think, and advises with others.

Gill: Pro 29:21

He that delicately bringeth up his servant from a child,.... In a very tender and affluent way uses him with great familiarity; makes him sit at table, with him, feeds him with dainties, and clothes him in the most handsome manner, as if he was one of his own children:

shall have him become his son at the length: he will expect to be used as a son; he will not care to do any servile work, or anything, especially that is hard and laborious; he will be for supplanting the son and heir, and think to inherit all himself; or, however, become proud, haughty, and saucy. Jarchi interprets this of the evil imagination, or the corruption of nature, which is in a man from a child; which, if cherished and not subdued, wilt in the issue rule over a man: and some apply it to the body; which, if delicately pampered, and not kept under, will be master of the soul, instead of servant to it, and its members be instruments of unrighteousness.

Gill: Pro 29:22

An angry man stirreth up strife,.... In families, neighbourhoods, communities, churches, and commonwealths; that is, one that is given to anger, and gives way to it, in whom it prevails and rules;

and a furious man aboundeth in transgression; or, "a master of wrath or fury" ^y; one much addicted to it: or, "the husband of wrath": wedded to it, as a man to his wife: or, as the Vulgate Latin version renders it, "who is easy to be angry"; is easily provoked, wrath rises up in him at once; this leads him on to many sins, as cursing, swearing, murder,

Gill: Pro 29:23

A man's pride shall bring him low,.... As the pride of Adam, in affecting to be as gods, knowing good and evil; he lost the image of God; was brought into a state of darkness and ignorance, into debt and to a dunghill, to beggary and rags; filled with loathsome diseases, and left in thraldom and bondage to sin and Satan; and so all his posterity were brought into the same low estate. This might be exemplified in particular persons, in Pharaoh, Nebuchadnezzar, Herod, and others; and, as will be in that monster of pride, the man of sin and antichrist; who will be humbled and brought low in the midst of his pride and boasting, Rev 18:7;

but honour shall uphold the humble in spirit; not who are humble in appearance only, or merely in words, having a show of humility, a voluntary and affected one; but really in their hearts; whose spirits are humble and contrite; who are so in spiritual things, and are made so by the Spirit of God: they are such who are truly sensible of sin; of their folly, and want of spiritual knowledge; of their impotence, and weakness to do anything that is spiritually good; of their spiritual poverty, and want of righteousness; who see that salvation is all of grace; and that whatever they have is owing to the grace of God; that they are deficient in all their duties, and these insufficient to justify them before God; who submit to the righteousness of Christ, and give all the glory of salvation to the grace of God. These, as they are honourable, being clothed with humility, which is itself an ornament of great price; so they are honoured with more grace from the Lord; they are beautified with the garments of salvation; they have the honour to have the spiritual and gracious presence of God, and fellowship with him, who dwells with such as are of an humble spirit: these are the meek and lowly, that shall inherit the new earth, and reign as kings with Christ in it; and the poor in spirit, to whom the kingdom of heaven belongs: and this honour is durable, they shall always abide in it; the grace they have, which makes them glorious, springs up unto eternal life; and the glory they shall have is an eternal weight of glory, a crown of glory that fadeth not away: for so the words may be rendered, "the humble in spirit shall lay hold on glory" ^z or "honour"; possess it and enjoy it: or rather "shall retain" ^a it; shall hold it fast, as the word is translated in Pro 3:18; The sum of the proverb, in both parts, is the same with the words of Christ, often used by him, Mat 23:12.

Gill: Pro 29:24

Whoso is partner with a thief,.... That robs and steals, and raises away another man's property; which to do is sinful and contrary to the law of God, and punishable by it; and so it is to join with him in the theft, or to devise, or consent unto it; or to receive the stolen goods, or to hide and conceal them; or to hide the thief, or the theft, and not declare them; see Psa 50:18. Such an one

hateth his own soul; that is, he is not careful of it, he is not concerned for its welfare as he should be; for otherwise no man, properly speaking, hates his own flesh or body, and much less his soul; but he is negligent of the good of it, and, for the sake of the mammon of unrighteousness, runs the risk of the ruin of it; by which he shows that he loves the world more than his own soul; when the profit of the whole world is nothing to the soul of man, Mat 16:26; see Pro 8:36;

he heareth cursing, and bewrayeth it not; or "does not declare it" ^b; he heareth the cursing of those that have lost their goods, and yet he does not declare where they are, and who is the author of the theft, though he knows; or, being suspected of being concerned in it, or, at least, of knowing who did it, be is had before a civil magistrate, and an oath is given him, which he takes, and yet he conceals the matter: which is an aggravation of his sin, and brings ruin to his soul. So the Targum,

"an oath is determined (or brought to him) and he confesseth not.''

Some understand this of a distinct evil, of hearing cursing and swearing, and taking the name of God in vain, and blasphemy against him; yet, through fear of incurring the displeasure of men, and being reckoned a busy body, or through indifference and want of zeal for the glory of God, do not discover it, or inform of it, to a proper person, for the punishment of such; see Lev 5:1; and render the words ^c, as "he that is partner with a thief hateth his own soul; so he that heareth cursing, and betrayeth it not."

Gill: Pro 29:25

The fear of man bringeth a snare,.... Either that which is subjectively in man; not a divine fear, or the fear of God, that grace which is put into the heart, for that leads to no snare, but tends to life; but a human fear, a servile one, a distrust of the power and providence, grace and goodness, of God, which has torment in it; which brings into bondage, and into many distresses and difficulties, and is opposed to trust in the Lord: or objectively, which has man for its object; a fear of losing the favour and friendship of men, of not having honour and applause from them; and a fear of their reproaches and reviling; of the wrath of men, of persecution from them, and of sufferings by them, even death itself; which has been sometimes a snare to ministers of the word, to drop or conceal some truths of it; and to professors of religion, not to embrace, own, and profess them; as many, through fear of the Jews, would not profess Jesus to be the Messiah, though they knew he was, Joh 7:13; yea, such a fear has been a snare to the best of men, and leads into temptation and sin; as particularly Abraham and Peter, Gen 12:12;

but whoso putteth his trust in the Lord shall be safe; that trusts in the Lord as the God of nature and providence, and the God of all grace, for all mercies, spiritual, temporal, and eternal, and leaves himself and case with him; such an one is safe from men, and the fear of them, and from snares and temptations, and sin and mischief, which come by them: or, "shall be lifted up on high" ^d; he is upon a high rock, firm and sure; he dwells on high, his place of defence is the munition of rocks; he is in a high tower which is impregnable, in a city of refuge where he is safe; he is as immovable as Mount Zion; he is above the fear of man, or danger from him; he is out of the reach of all his enemies, men or devils; see Pro 18:10.

Gill: Pro 29:26

Many seek the ruler's favour,.... Or "face" ^e; are very desirous of being admitted into his presence, and of having his company and conversation; of having an opportunity to ask a favour of him, and of receiving honour from him, and of gaining him on their side, to take their part in a cause depending; see Pro 19:6;

but every man's judgment cometh from the Lord; who has the hearts of kings and rulers in his hand, and directs them in bestowing their favours, and in determining causes; so that all things are ultimately from the Lord; and therefore it is best to seek unto him, and trust in him: or the state and condition and circumstances of men, as to riches and honour, and the like, are all from the Lord, according as he sees fit; who sets up one and pulls down another, according to his pleasure.

Gill: Pro 29:27

An unjust man is an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him. And, on the other hand,

he that is upright in the way is abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Gen 3:15.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 25:1

¹ sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.

NET Notes: Pro 25:2

¹ sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.

² sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.

NET Notes: Pro 25:3

¹ tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second – it is almost emblematic parallelism.

² sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.

NET Notes: Pro 25:4

¹ tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).

NET Notes: Pro 25:5

¹ sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.

² sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).

³ sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness” – it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).

NET Notes: Pro 25:7

¹ tn The phrase “for him” is supplied in the translation for clarity.

² sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.

³ tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.

⁴ tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).

NET Notes: Pro 25:8

¹ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

² tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

NET Notes: Pro 25:9

¹ tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

² sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

NET Notes: Pro 25:10

¹ tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).

NET Notes: Pro 25:11

¹ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

² tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

NET Notes: Pro 25:12

¹ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

² tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

NET Notes: Pro 25:13

¹ sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical – as refreshing as the coolness of snow would be in harvest time.

² tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”

NET Notes: Pro 25:14

¹ sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.

² tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.

³ tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.

NET Notes: Pro 25:15

¹ tn Heb “long of anger” or “forbearance” (so NASB).

² tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.

³ tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).

⁴ sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.

NET Notes: Pro 25:16

¹ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

² tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

³ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

NET Notes: Pro 25:17

¹ tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable – things increase in value, according to the nuances of this word, when they are rare.

² tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).

NET Notes: Pro 25:18

¹ sn The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; and Prov 14:5).

² tn The verb עָנָה (’anah) followed by the preposition בְּ (bet) with its object means “to testify against” (answer against someone). With the preposition לְ (lamed) it would mean “to testify for” someone. Here the false witness is an adversary, hence the comparison with deadly weapons.

³ tn While עֵד (’ed) could be interpreted as “evidence” (a meaning that came from a metonymy – what the witness gives in court), its normal meaning is “witness.” Here it would function as an adverbial accusative, specifying how he would answer in court.

NET Notes: Pro 25:19

¹ sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities – they are either too painful to use or are ineffective.

² tn Since there is no preposition to clarify the construction, there are two ways to take the term מִבְטָח (mivtakh, “confidence”) in the context. It can either refer (1) to reliance on an unfaithful person, or it can refer (2) to that on which the unfaithful person relies. C. H. Toy argues for the second, that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466). This view requires a slight change in the MT to make “confidence” a construct noun (i.e., the confidence of the faithless); the first view, which fits better the MT as it stands, says that “confidence [in] a faithless person” is like relying on a decaying tooth or a lame foot. This is the view preferred in most English versions, including the present one.

³ tn Heb “in the day of trouble”; KJV, NASB “in time of trouble.”

NET Notes: Pro 25:20

¹ tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: “Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart” (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.

² tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.

³ sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).

NET Notes: Pro 25:22

¹ sn The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.

² sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel.

NET Notes: Pro 25:23

¹ sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.

² tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).

³ tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.

⁴ sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.

NET Notes: Pro 25:24

¹ tn This proverb is identical with 21:9; see the notes there.

NET Notes: Pro 25:25

¹ tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person.

² sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30).

NET Notes: Pro 25:26

¹ tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.

² tn The Hophal participle from שָׁחַת (shakhat, “to ruin; to destroy; to corrupt”) provides a general description – the well has been “ruined” or “corrupted” (so ASV) and is therefore unusable.

³ tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost – comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked – just as someone muddied the water, someone made the righteous slip from his place.

NET Notes: Pro 25:27

¹ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

² tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

NET Notes: Pro 25:28

¹ tn Heb “whose spirit lacks restraint” (ASV similar). A person whose spirit (רוּחַ, ruakh) “lacks restraint” is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses.

NET Notes: Pro 26:1

¹ sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.

² sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.

NET Notes: Pro 26:2

¹ tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”

sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

² tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.

NET Notes: Pro 26:3

¹ sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.

NET Notes: Pro 26:4

¹ sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).

² sn The person who descends to the level of a fool to argue with him only looks like a fool as well.

NET Notes: Pro 26:5

¹ sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).

² tn Heb “in his own eyes” (so NAB, NASB, NIV).

NET Notes: Pro 26:6

¹ sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet – he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence – it is one’s portion. So sending a fool on a mission will have injurious consequences.

² tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”

³ sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.

NET Notes: Pro 26:7

¹ tn Heb “like the legs which hang down from the lame” (so NASB). The is דַּלְיוּ (dalyu), from דָּלַל (dalal, “to hang; to be low; to languish”) although the spelling of the form indicates it would be from דָּלָה (dalah, “to draw” [water]). The word indicates the uselessness of the legs – they are there but cannot be used. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”

² tn The proverb does not begin with a כְּ (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation – “so.”

³ sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.

NET Notes: Pro 26:8

¹ tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here.

sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.

NET Notes: Pro 26:9

¹ sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ’alah vÿyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”

² sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.

NET Notes: Pro 26:10

¹ tn Heb “who wounds everyone” (so NASB). A similar rendering is given by ASV, NAB, NIV, NRSV, and NLT; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has רַב מְחוֹלֵל־כֹּל (rav mÿkholel-col). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (mÿkholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).

² tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).

NET Notes: Pro 26:11

¹ sn The simile is graphic and debasing (cf. 2 Peter 2:22).

² sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.

NET Notes: Pro 26:12

¹ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

² tn Heb “in his own eyes” (so NAB, NASB, NIV).

sn The subject matter of the verse is the person who is wise in his own opinion. Self-conceit is actually part of the folly that the book of Proverbs criticizes; those who think they are wise even though they are not are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (W. G. Plaut, Proverbs, 268).

³ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

NET Notes: Pro 26:13

¹ sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16).

² tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).

NET Notes: Pro 26:14

¹ tn The comparative “like” is not in the Hebrew text, but is supplied from context in the translation.

² sn The sluggard is too lazy to get out of bed – although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door – it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33).

³ tn The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.

NET Notes: Pro 26:15

¹ tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”

² sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).

NET Notes: Pro 26:16

¹ tn Heb “in his eyes.” The lazy person thinks that he has life all figured out and has chosen the wise course of action – but he is simply lazy. J. H. Greenstone says, for example, “Much anti-intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).

² tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.”

NET Notes: Pro 26:17

¹ tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.

sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.

² tn The word מִתְעַבֵּר (mit’abber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (’arav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.

NET Notes: Pro 26:18

¹ tn The term כְּמִתְלַהְלֵהַּ (kÿmitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive – the object of the preposition – and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.

² tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).

NET Notes: Pro 26:19

¹ tn Heb “man.”

² sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle מְשַׂחֵק has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” (Proverbs, 270).

NET Notes: Pro 26:20

¹ sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).

² tn Heb “becomes silent.”

NET Notes: Pro 26:21

¹ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

² tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

NET Notes: Pro 26:22

¹ tn The proverb is essentially the same as 18:8; it observes how appealing gossip is.

NET Notes: Pro 26:23

¹ tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

² tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

³ sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.

NET Notes: Pro 26:24

¹ tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.

² tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).

³ tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”

sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.

NET Notes: Pro 26:25

¹ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

² tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

³ sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

⁴ sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

⁵ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.

NET Notes: Pro 26:26

¹ tn The referent is apparently the individual of vv. 24-25.

² tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

³ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

NET Notes: Pro 26:27

¹ sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.

NET Notes: Pro 26:28

¹ tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering.

² sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.

NET Notes: Pro 27:1

¹ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

² sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

³ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

NET Notes: Pro 27:2

¹ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

² sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

³ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

NET Notes: Pro 27:3

¹ tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

² sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.

NET Notes: Pro 27:4

¹ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

² tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

NET Notes: Pro 27:5

¹ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

² tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

NET Notes: Pro 27:6

¹ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

² sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

³ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

NET Notes: Pro 27:7

¹ tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.

² tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

NET Notes: Pro 27:8

¹ tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.

² tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”

sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.

NET Notes: Pro 27:9

¹ sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.

² tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

NET Notes: Pro 27:10

¹ sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.

NET Notes: Pro 27:11

¹ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

² tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).

³ sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).

NET Notes: Pro 27:12

¹ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.

NET Notes: Pro 27:13

¹ tn Heb “his garment.”

² tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

³ tn This proverb is virtually identical to 20:16.

NET Notes: Pro 27:14

¹ tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).

² tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.

³ sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).

NET Notes: Pro 27:15

¹ tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”

² tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”

NET Notes: Pro 27:16

¹ tn The participle and verb both are from the root צָפַן (tsafan, “to hide”). This combination could be translated “hiding her is [like] hiding the wind.”

sn A contentious woman is uncontrollable. The wind can gust at any moment; so too the contentious woman can nag or complain without warning. If anyone can hide the wind he can hide her.

² sn The verb is the Qal imperfect of קָרָא (qara’); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.

³ tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.”

NET Notes: Pro 27:17

¹ tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.

² tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.

³ tn Heb “and a man,” although the context does not indicate this should be limited to males only.

⁴ tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).

NET Notes: Pro 27:18

¹ sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.

² sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.

³ sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).

NET Notes: Pro 27:19

¹ tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has “As water the face to the face.” The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is “water of face” (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (“Arabische Etymologien und Parallelen zum Bibelwörterbuch,” VT 9 [1959]: 260-61).

² tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism.

sn In the parallelism this statement means that a person’s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.

NET Notes: Pro 27:20

¹ tn The term “as” is not in the Hebrew text, but is supplied in the translation in light of the analogy.

² sn Countless generations of people have gone into the world below; yet “death” is never satisfied – it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.

³ tn Heb “eyes of a man.” This expression refers to the desires – what the individual looks longingly on. Ecclesiastes Rabbah 1:34 (one of the rabbinic Midrashim) says, “No man dies and has one-half of what he wanted.”

⁴ tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.” This is unlikely to be original.

NET Notes: Pro 27:21

¹ sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.

² tn Heb “and a man,” but the context does not indicate this is limited only to males.

³ tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.

sn The proverb is saying that public praise is usually a good measure of the qualities and contributions of a person. The other side of it is that righteousness is often denounced, but the proverb is not addressing everything that people say.

⁴ tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”

NET Notes: Pro 27:22

¹ tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.

² tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”

³ tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.

NET Notes: Pro 27:23

¹ tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.

² tn Heb “the faces of your flock.”

³ tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”

sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).

NET Notes: Pro 27:24

¹ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

² tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.

NET Notes: Pro 27:26

¹ sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.

NET Notes: Pro 27:27

¹ sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.

² tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”

NET Notes: Pro 28:1

¹ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

² tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

NET Notes: Pro 28:2

¹ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

² tn Heb “many are its princes” (so NASB).

sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

³ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

⁴ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

NET Notes: Pro 28:3

¹ tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rasha’) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.

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

³ sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

NET Notes: Pro 28:4

¹ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

² sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

³ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

NET Notes: Pro 28:5

¹ tn Heb “men of evil”; the context does not limit this to males only, however.

² tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).

³ sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God – seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving.

NET Notes: Pro 28:6

¹ sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).

² tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.

³ tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).

⁴ sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.

NET Notes: Pro 28:7

¹ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

² tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

³ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

⁴ tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

NET Notes: Pro 28:8

¹ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

² tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

NET Notes: Pro 28:9

¹ sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

² sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

³ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

NET Notes: Pro 28:10

¹ sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.

² sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).

NET Notes: Pro 28:11

¹ tn Heb “a rich man,” although the context does not indicate that this is limited only to males.

² sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

³ tn The form יַחְקְרֶנּוּ (yakhqÿrennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.

NET Notes: Pro 28:12

¹ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

² sn “Glory” here may have the sense of elation and praise.

³ tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

NET Notes: Pro 28:13

¹ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

² sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

³ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

NET Notes: Pro 28:14

¹ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

² sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

NET Notes: Pro 28:15

¹ tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.

² sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.

³ sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.

NET Notes: Pro 28:16

¹ tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.

² tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

NET Notes: Pro 28:17

¹ tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.

² sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

³ tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.

NET Notes: Pro 28:18

¹ tn The form is the Niphal imperfect of יָשַׁע (yasha’, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.

² tn The Qal imperfect יִפּוֹל (yipol) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”

³ tn The last word in the verse, בְּאֶחָת (bÿ’ekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.

NET Notes: Pro 28:19

¹ tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.

² tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.”

sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.

³ tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisba’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.

NET Notes: Pro 28:20

¹ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

² sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

NET Notes: Pro 28:21

¹ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

² tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

³ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

NET Notes: Pro 28:22

¹ tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”

² sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

NET Notes: Pro 28:23

¹ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

² tn Heb “a man,” but the context does not indicate this should be limited only to males.

³ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

⁴ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

NET Notes: Pro 28:24

¹ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

² sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

³ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

NET Notes: Pro 28:25

¹ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

² sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

³ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

⁴ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

NET Notes: Pro 28:26

¹ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

² sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.

³ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

NET Notes: Pro 28:27

¹ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

² tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

³ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

⁴ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

NET Notes: Pro 28:28

¹ tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”

sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.

² tn Heb “a man” or “mankind” in a generic sense.

³ tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.

⁴ tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”

NET Notes: Pro 29:1

¹ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

² tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

³ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

⁴ tn Or “healing” (NRSV).

NET Notes: Pro 29:2

¹ tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

² tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.

NET Notes: Pro 29:3

¹ tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.

² tn Or “causes his father to rejoice”; NAB “makes his father glad.”

³ tn The active participle רֹעֶה (ro’eh) is from the second root רָעָה (ra’ah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (re’eh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

⁴ tn The Hebrew verb יְאַבֶּד (yÿ’abbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”

⁵ sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).

NET Notes: Pro 29:4

¹ tn The form is the Hiphil imperfect of the verb עָמַד (’amad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”

² tn Or “country.” This term functions as a metonymy of subject for the people in the land.

³ tn The Hebrew text reads אִישׁ תְּרוּמוֹת (’ish tÿrumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.

NET Notes: Pro 29:5

¹ tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.

² tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.

sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.

³ sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.

⁴ tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).

NET Notes: Pro 29:6

¹ tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.

² tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb יָרוּן (yarun) is irregular. The BHS editors prefer to emend it to יָרוּץ (yaruts, “will rush”; cf. NAB “runs on joyfully”). W. McKane emends it to “exult” to form a hendiadys: “is deliriously happy” (Proverbs [OTL], 638). G. R. Driver suggests changing the word to יָדוֹן (yadon) based on two Hebrew mss and an Arabic cognate dana, “continue.” He translates it “but the righteous remains and rejoices” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 §67.q). In light of this it is preferable to retain the reading of the MT here.

³ sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.

NET Notes: Pro 29:7

¹ tn The form is an active participle, יֹדֵעַ (yodea’); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.”

² tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this.

³ tn The term “such” is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the “sympathetic knowledge” or “concern” for the cause of the poor.

NET Notes: Pro 29:8

¹ tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”

² tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).

³ tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.

NET Notes: Pro 29:9

¹ tn Heb “a wise man…a foolish man.”

² tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

³ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

⁴ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

NET Notes: Pro 29:10

¹ tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

² sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

³ tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).

NET Notes: Pro 29:11

¹ tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.

² tn The line is difficult. The MT has בְּאחוֹר יְשַׁבְּחֶנָּה (bÿ’khor yÿshabbÿkhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (’akhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.

NET Notes: Pro 29:12

¹ tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”

sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.

² tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”

³ tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.

⁴ sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).

NET Notes: Pro 29:13

¹ tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.”

² tn The verb פָּגַשׁ (pagash) means “to meet; to encounter.” In the Niphal it means “to meet each other; to meet together” (cf. KJV, ASV). The focus in this passage is on what they share in common.

³ sn The expression gives light to the eyes means “gives them sight” (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.

NET Notes: Pro 29:14

¹ tn The king must judge “in truth” (בֶּאֱמֶת, be’emet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.

² sn The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).

NET Notes: Pro 29:15

¹ tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).

² tn Heb “gives” (so NAB).

³ tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”

⁴ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

⁵ sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).

NET Notes: Pro 29:16

¹ tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.

² sn The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.

NET Notes: Pro 29:17

¹ tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse.

² tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see, e.g., Isa 43:4; 51:23; BDB 600 s.v. 4.a.2.

³ sn The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents.

NET Notes: Pro 29:18

¹ tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

² tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

³ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

⁴ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

NET Notes: Pro 29:19

¹ sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”

² tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.

³ tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.

⁴ sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.

NET Notes: Pro 29:20

¹ tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.

² sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.

³ sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).

NET Notes: Pro 29:21

¹ tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV.

² tn The word מָגוֹן (magon) is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has “grief,” and this has been adopted by some versions (e.g., NIV, NCV). The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean “weakling” from the Arabic root na’na (“to be weak”), with a noun/adjective form muna’ana’ (“weak; feeble”); see his “Etymological Studies in Biblical Hebrew,” VT 4 [1954]: 276-95. This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi, a Jewish scholar who lived a.d. 1040-1105, had the translation “a master.” The servant trained this way will assume authority in the household even as the son. This may be behind the KJV translation “son” (likewise ASV, NASB). Tg. Prov 29:21 and the Syriac have “to be uprooted,” which may reflect a different text entirely.

NET Notes: Pro 29:22

¹ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

² tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

³ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

NET Notes: Pro 29:23

¹ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

² tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

³ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

NET Notes: Pro 29:24

¹ sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.

² tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

³ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

NET Notes: Pro 29:25

¹ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

² tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

³ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

⁴ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

NET Notes: Pro 29:26

¹ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

² tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

NET Notes: Pro 29:27

¹ tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.

Geneva Bible: Pro 25:1

These [are] also proverbs of Solomon, which the ^{( a )} men of Hezekiah king of Judah ^{( b )} copied out.

^{( a )} Whom Hezekiah appointed for this purpose.

^{( b )} That is, gathered out of various books of Solomon.

Geneva Bible: Pro 25:2

[It is] the glory of God to ^{( c )} conceal a thing: but the honour of ^{( d )} kings [is] to search out a matter.

^{( c )} God does not reveal the cause of his judgments to man.

^{( d )} Because the king rules by the revealed word of God, the cause of his doings must appear, and therefore he must use diligence in trying causes.

Geneva Bible: Pro 25:3

The heaven for height, and the earth for depth, and the heart of ^{( e )} kings [is] unsearchable.

^{( e )} He shows that it is too hard for man to attain the reason of all the secret doings of the king, even when he is upright and does his duty.

Geneva Bible: Pro 25:4

Take away the ^{( f )} dross from the silver, and there shall come forth a vessel for the refiner.

^{( f )} When vice is removed from a king, he is a meet vessel for the Lord's use.

Geneva Bible: Pro 25:5

Take ^{( g )} away the wicked [from] before the king, and his throne shall be established in righteousness.

^{( g )} It is not enough that he is pure himself, but that he put away others who are corrupted.

Geneva Bible: Pro 25:10

Lest he that heareth [it] put thee to shame, and thy infamy ^{( h )} turn not away.

^{( h )} Lest while you think by this means to have an end of the matter, it put you to further trouble.

Geneva Bible: Pro 25:13

As the cold of snow ^{( i )} in the time of harvest, [so is] a faithful messenger to them that send him: for he refresheth the soul of his masters.

^{( i )} In the time of great heat, when men desire cold.

Geneva Bible: Pro 25:14

Whoever boasteth himself of a false gift [is like] ^{( k )} clouds and wind without rain.

^{( k )} Which have an outward appearance, and are nothing within.

Geneva Bible: Pro 25:15

By long ^{( l )} forbearing is a prince persuaded, and a soft tongue breaketh the ^{( m )} bone.

^{( l )} By not creating opportunity to provoke him further.

^{( m )} That is, the heart that is bent to anger, as in (Pro 15:1).

Geneva Bible: Pro 25:16

Hast thou found honey? eat so much as is ^{( n )} sufficient for thee, lest thou be filled with it, and vomit it.

^{( n )} Use moderately the pleasures of this world.

Geneva Bible: Pro 25:20

[As] he that taketh away a garment in cold weather, [and as] vinegar upon ^{( o )} soda, so [is] he that singeth songs to an heavy heart.

^{( o )} Which melts it, and consumes it.

Geneva Bible: Pro 25:22

For thou shalt heap ^{( p )} coals of fire upon his head, and the LORD shall reward thee.

^{( p )} You will, as if by force, overcome him, in so much that his own conscience will move him to acknowledge the benefits, and his heart will be inflamed.

Geneva Bible: Pro 25:28

He that [hath] no rule over his own spirit [is like] a city [that is] ^{( q )} broken down, [and] without walls.

^{( q )} And so is in extreme danger.

Geneva Bible: Pro 26:4

Answer not a fool ^{( a )} according to his folly, lest thou also be like him.

^{( a )} Consent not to him in his doings.

Geneva Bible: Pro 26:5

Answer a fool ^{( b )} according to his folly, lest he be wise in his own conceit.

^{( b )} Reprove him as the matter requires.

Geneva Bible: Pro 26:6

He that sendeth a message by the hand of a fool cutteth off ^{( c )} the feet, ^{( d )} [and] drinketh damage.

^{( c )} That is, of the messenger whom he sends.

^{( d )} That is, receives damage by it.

Geneva Bible: Pro 26:9

[As] a thorn goeth ^{( e )} up into the hand of a drunkard, so [is] a parable in the mouth of fools.

^{( e )} By which he hurts both himself and others.

Geneva Bible: Pro 26:10

^{( f )} The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors.

^{( f )} Meaning God.

Geneva Bible: Pro 26:12

Seest thou a man wise in his own conceit? [there is] ^{( g )} more hope of a fool than of him.

^{( g )} For the fool would rather be counselled than he: also the fool sins out of ignorance, and the other out of malice.

Geneva Bible: Pro 26:13

The slothful [man] saith, ^{( h )} [There is] a lion in the way; a lion [is] in the streets.

^{( h )} Read (Pro 22:13).

Geneva Bible: Pro 26:19

So [is] the man [that] deceiveth ^{( i )} his neighbour, and saith, Am not I in sport?

^{( i )} Who disguises himself to be that which he is not.

Geneva Bible: Pro 26:23

Burning lips and ^{( k )} a wicked heart [are like] a potsherd covered with silver dross.

^{( k )} They will soon break out and utter themselves.

Geneva Bible: Pro 26:25

When he speaketh kindly, believe him not: for [there are] ^{( l )} seven abominations in his heart.

^{( l )} Meaning many: he uses a certain number for the uncertain.

Geneva Bible: Pro 26:26

[Whose] hatred is covered by deceit, his wickedness shall be revealed before the [whole] ^{( m )} congregation.

^{( m )} In the assembly of the godly.

Geneva Bible: Pro 27:1

Boast not thyself of to ^{( a )} morrow; for thou knowest not what a day may bring forth.

^{( a )} Do not delay the time, but take the opportunity when it is offered.

Geneva Bible: Pro 27:4

Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before ^{( b )} envy?

^{( b )} For the envious are obstinate, and cannot be reconciled.

Geneva Bible: Pro 27:6

Faithful [are] the wounds of a friend; but the kisses of an enemy [are] ^{( c )} deceitful.

^{( c )} They are flattering and seem friendly.

Geneva Bible: Pro 27:10

Thy own friend, and thy father's friend, forsake not; neither go into thy brother's ^{( d )} house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.

^{( d )} Do not trust any worldly help in the day of your trouble.

Geneva Bible: Pro 27:12

^{( e )} A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.

^{( e )} See Pro 22:3

Geneva Bible: Pro 27:14

He that blesseth his friend with a loud voice, rising ^{( f )} early in the morning, it shall be counted a curse to him.

^{( f )} Hastily and without cause.

Geneva Bible: Pro 27:17

Iron sharpeneth iron; so a ^{( g )} man sharpeneth the countenance of his friend.

^{( g )} One hasty man provokes another to anger.

Geneva Bible: Pro 27:19

As in water face [answereth] to face, ^{( h )} so the heart of man to man.

^{( h )} There is no difference between men by nature, only the grace of God makes the difference.

Geneva Bible: Pro 27:21

[As] the refining pot for silver, and the furnace for gold; so [is] a man to his ^{( i )} praise.

^{( i )} That is, he is either known to be ambitious and glorious, or humble and modest.

Geneva Bible: Pro 27:26

The ^{( k )} lambs [are] for thy clothing, and the goats [are] the price of the field.

^{( k )} This declares the great goodness of God towards man, and the diligence that he requires from him for the preservation of his gifts.

Geneva Bible: Pro 28:1

The wicked ^{( a )} flee when no man pursueth: but the righteous are bold as a lion.

^{( a )} Because their own conscience accuses them.

Geneva Bible: Pro 28:2

For the transgression of a land ^{( b )} many [are] its princes: but by a man of understanding [and] knowledge [its] state shall be prolonged.

^{( b )} The state of the commonwealth is often changed.

Geneva Bible: Pro 28:8

He that by interest and unjust gain increaseth his substance, he shall gather ^{( c )} it for him that will pity the poor.

^{( c )} For God will take away the wicked usurer, and give his goods to him that will bestow them well.

Geneva Bible: Pro 28:9

He that turneth away his ear from hearing the law, even his prayer [shall be] ^{( d )} abomination.

^{( d )} Because it is not of faith which is grounded on God's word or law which the wicked contemn.

Geneva Bible: Pro 28:11

The rich man [is] wise in his own conceit; but the poor man that hath understanding searcheth ^{( e )} him out.

^{( e )} And judge that he is not wise.

Geneva Bible: Pro 28:12

When righteous [men] rejoice, [there is] great glory: but when the wicked rise, a man ^{( f )} is hidden.

^{( f )} He is known by his doings to be wicked.

Geneva Bible: Pro 28:14

Happy [is] the man that ^{( g )} feareth always: but he that hardeneth his heart shall fall into mischief.

^{( g )} Which stands in awe of God, and is afraid to offend him.

Geneva Bible: Pro 28:15

[As] a roaring lion, and a ranging bear; [so is] ^{( h )} a wicked ruler over the poor people.

^{( h )} For he can never be satisfied but always oppresses and spoils.

Geneva Bible: Pro 28:17

A man that doeth violence to the blood of [any] person shall flee to the pit; let no man ^{( i )} sustain him.

^{( i )} No one will be able to deliver him.

Geneva Bible: Pro 28:21

To have respect of persons [is] not good: for for a piece of ^{( k )} bread [that] man will transgress.

^{( k )} He will be abused for nothing.

Geneva Bible: Pro 28:22

He that hasteneth to be rich [hath] an evil ^{( l )} eye, and considereth not that poverty shall come upon him.

^{( l )} Meaning, he that is covetous.

Geneva Bible: Pro 28:25

He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made ^{( m )} fat.

^{( m )} Will have all things in abundance.

Geneva Bible: Pro 29:5

A man that flattereth his neighbour ^{( a )} spreadeth a net for his feet.

^{( a )} He who gives ear to the flatterer is in danger as the bird is before the fowler.

Geneva Bible: Pro 29:6

In the transgression of an evil man [there is] a ^{( b )} snare: but the righteous doth sing and rejoice.

^{( b )} He is always ready to fall into the snare that he lays for others.

Geneva Bible: Pro 29:9

[If] a wise man contendeth with ^{( c )} a foolish man, whether he rageth or laugheth, [there is] no rest.

^{( c )} He can hear no admonition no matter how it is spoken.

Geneva Bible: Pro 29:18

^{( d )} Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he.

^{( d )} Where there are not faithful ministers of the word of God.

Geneva Bible: Pro 29:19

A ^{( e )} servant will not be corrected by words: for though he understandeth he will not answer.

^{( e )} He who is of a servile and rebellious nature.

Geneva Bible: Pro 29:25

The fear of man bringeth a ^{( f )} snare: but he who putteth his trust in the LORD shall be safe.

^{( f )} He who fears man more than God falls into a snare and is destroyed.

Geneva Bible: Pro 29:26

Many seek the ruler's favour; but [every] man's ^{( g )} judgment [cometh] from the LORD.

^{( g )} He does not need to flatter the ruler, for what God has appointed will come to him.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 25:1-28

1 Observations about kings,

8 and about avoiding causes of quarrels, and sundry causes thereof.

TSK Synopsis: Pro 26:1-28

1 Observations about fools;

13 about sluggards;

17 and about contentious busy-bodies.

TSK Synopsis: Pro 27:1-27

1 Observations of self love;

5 of true love;

11 of care to avoid offenses;

23 and of the household care.

TSK Synopsis: Pro 28:1-28

1 General observations of impiety and religious integrity.

TSK Synopsis: Pro 29:1-27

1 Observations of public government,

15 and of private.

22 Of anger, pride, thievery, cowardice, and corruption.

Maclaren: Pro 25:28

An Unwalled City

He that hath no rule over his oven spirit is like a city that is broken down, and without walls.'--Proverbs 25:28.

THE text gives us a picture of a state of society when an unwalled city is no place for men to dwell in. In the Europe of to-day there are still fortified places, but for the most part, battlements are turned into promenades; the gateways are gateless; the sweet flowers blooming where armed feet used to tread; and men live securely without bolts and bars. But their spirits cannot yet afford to raise their defences and fling themselves open to all comers.

We may see here three points: the city defenceless, or human nature as it is; the city defended, human nature as it may be in Christ; the city needing no defence, human nature as it will be in heaven.

I. The City Defenceless, Or Human Nature As It Is.

Here we are in a state of warfare which calls for constant shutting out of enemies. Temptations are everywhere; our foes compass us like bees; evils of many sorts seduce. We can picture to ourselves some little garrison holding a lonely outpost against lurking savages ready to attack if ever the defenders slacken their vigilance for a moment. And that is the truer picture of human nature as it is than the one by which most men are deluded. Life is not a playground, but an arena of grim, earnest fighting. No man does right in his sleep; no man does right without a struggle.

The need for continual vigilance and self-control comes from the very make of our souls, for our nature is not a democracy, but a kingdom. In us all there are passions, desires, affections, all of which may lead to vice or to virtue: and all of which evidently call out for direction, for cultivation, and often for repression. Then there are peculiarities of individual character which need watching lest they become excessive and sinful. Further, there are qualities which need careful cultivation and stimulus to bring them into due proportion. We each of us receive, as it were, an undeveloped self, and have entrusted to us potential germs which come to nothing, or shoot up with a luxuriance that stifles unless we exercise a controlling power. Besides all this, we all carry in us tendencies which are positively, and only, sinful. There would be no temptation if there were no such.

But the slightest inspection of our own selves clearly points out, not only what in us needs to be controlled, but that in us which is meant to control. The will is regal; conscience is meant to govern the will, and its voice is but the echo of God's law.

But, while all this is true, it is too sadly true that the accomplishment of this ideal is impossible in our own strength. Our own sad experience tells us that we cannot govern ourselves; and our observations of our brethren but too surely indicate that they too are the prey of rebellious, anarchical powers within, and of temptations, against the rush of which they and we are as powerless as a voyager in a bark-canoe, caught in the fatal drift of Niagara. Conscience has a voice, but no hands; it can speak, but if its voice fails, it cannot hold us back. From its chair it can bid the waves breaking at our feet roll back, as the Saxon king did, but their tossing surges are deaf. As helpless as the mud walls of some Indian hill-fort against modern artillery, is the defence, in one's own strength, of one's own self against the world. We would gladly admit that the feeblest may do much to keep himself unspotted from the world'; but we must, if we recognise facts, confess that the strongest cannot do all. No man can alone completely control his own nature; no man, unenlightened by God, has a clear, full view of duty, nor a clear view of himself. Always there is some unguarded place.

Unless above himself he canErect himself, how mean a thing is man!'

but no man can so lift himself so as that self will not drag him down. The walls are broken down and the troops of the spoilers sack the city.

II. The Defended City, Or Human Nature As It May Be In Christ.

If our previous remarks are true, they give us material for judging how far the counsels of some very popular moral teachers should be followed. It is a very old advice, know thyself'; and it is a very modern one that

Self-reverence, self-knowledge, self-controlLead life to sovereign power.'

But if these counsels are taken absolutely and without reference to Christ and His work, they are counsels of despair,' demanding what we cannot give, and promising what they cannot bestow. When we know Christ, we shall know ourselves; when He is the self of ourselves, then, and only then, shall we reverence and can we control the inner man. The city of Mansoul will then be defended when the peace of God keeps our hearts and minds in Jesus.'

He who submits himself to Christ is lord of himself as none else are. He has a light within which teaches him what is sin. He has a love within which puts out the flame of temptation, as the sun does a coal fire. He has a motive to resist; he has power for resistance; he has hope in resisting. Only thus are the walls broken down rebuilded. And as Christ builds our city on firmer foundations, He will appear in His glory, and will lay the windows in agates, and all thy borders in precious stones.' The sure way to bring our ruined earth, without form and void,' into a cosmos of light and beauty, is to open our spirit for the Spirit of God to brood upon the face of the waters.' Otherwise the attempts to rule over our own spirit will surely fail; but if we let Christ rule over our spirit, then it will rule itself.

But let us ever remember that he who thus submits to Christ, and can truly say, I live, yet not I, but Christ liveth in me,' still needs defence. The strife does not thereby cease; the enemies still swarm; sin is not removed. There will be war to the end, and war for ever; but He will keep our heads in the day of battle'; and though often we may be driven from the walls, and outposts may be lost, and gaping breaches made, yet the citadel shall be safe. If only we see to it that He is the glory in the midst of us,' He will be a wall of fire round about us.' Our nature as it may be in Christ is a walled city as needing defence, and as possessing the defence which it needs.

III. The City Defenceless, And Needing No Defence; That Is, Human Nature As It Will Be Hereafter.

The gates shall not be shut day nor night,' for everything that defileth' is without. We know but little of that future, what we do know will, surely, be theirs who here have been guarded by the power of God, through faith, unto salvation.' That salvation will bring with it the end for the need of guardianship; though it leaves untouched the blessed dependence, we shall stand secure when it is impossible to fall. And that impossibility will be realised, partly, as we know, from change in surroundings, partly from the dropping away of flesh, partly from the entire harmony of our souls with the will of God. Our ignorance of that future is great, but our knowledge of it is greater, and our certainty of it is greatest of all.

This is what we may become. Dear friends! toil no longer at the endless, hopeless task of ruling those turbulent souls of yours; you can never rebuild the wails already fallen. Give up toiling to attain calmness, peace, self-command. Let Christ do all for you, and let Him in to dwell in you and be all to you. Builded on the true Rock, We shall stand stately and safe amid the din of war. He will watch over us and dwell in us, and we shall be as a city set on a hill,' impregnable, a virgin city. So may it be with each of us while strife shall last, and hereafter we may quietly hope to be as a city without walls, and needing none; for they that hated us shall be far away, for between us and them is a great gulf fixed,' so that they cannot cross it to disturb us any more; and we shall dwell in the city of God, of which the name is Salem, the city of peace, whose King is Himself, its Defender and its Rock, its Fortress and its high Tower.

Maclaren: Pro 27:3

The Weight Of Sand

The sand is weighty.'--Proverbs. 27:3.

THIS Book of Proverbs has a very wholesome horror of the character which it calls a feel'; meaning thereby, not so much intellectual feebleness as moral and religious obliquity, which are the stupidest things that a man can be guilty of. My text comes from a very picturesque and vivid description, by way of comparison, of the fatal effects of such a man's passion. The proverb-maker compares two heavy things, stones and sand, and says that they are feathers in comparison with the immense lead-like weight of such a man's wrath.

Now I have nothing more to do with the immediate application of my text. I want to make a parable out of it. What is lighter than a grain of sand? What is heavier than a bagful of it? As the grains fail one by one, how easily they can be blown away! Let them gather, and they bury temples, and crush the solid masonry of pyramids. Sand is weighty.' The accumulation of light things is overwhelmingly ponderous. Are there any such things in our lives? If there are, what ought we to do? So you get the point of view from which I want to look at the words of our text.

I. The First Suggestion That I Make Is That They Remind Us Of The Supreme Importance Of Trifles.

If trivial acts are unimportant, what signifies the life of man? For ninety-nine and a half per cent. of every man's life is made up of these light nothings; and unless there is potential greatness in them, and they are of importance, then life is all a tale told by an idiot, full of sound and fury, signifying nothing.' Small things make life; and if they are small, then it is so too.

But remember, too, that the supreme importance of so-called trivial actions is seen in this, that there may be every bit as much of the noblest things that belong to humanity condensed in, and brought to bear upon, the veriest trifle that a man can do, as on the greatest things that he can perform. We are very poor judges of what is great and what is little. We have a very vulgar estimate that noise and notoriety and the securing of, not great but big, results of a material kind make the deeds by which they are secured, great ones. And we think that it is the quiet things, those that do not tell outside at all, that are the small ones.

Well! here is a picture for you. Half-a-dozen shabby, travel-stained Jews, sitting by a river-side upon the grass, talking to a handful of women outside the gates of a great city. Years before that, there had been what the world calls a great event, almost on the same ground--a sanguinary fight, that had settled the emperorship of the then civilised world, for a time. I want to know whether the first preaching of the Gospel in Europe by the Apostle Paul, or the battle of Philippi, was the great event, and which of the two was the little one. I vote for the Jews on the grass, and let all the noise of the fight, though it reverberated through the world for a bit, die away, as' a little dust that rises up, and is lightly laid again.' Not the noisy events are the great ones; and as much true greatness may be manifested in a poor woman stitching in her garret as in some of the things that have rung through the world and excited all manner of vulgar applause. Trifles may be, and often are, the great things in life.

And then remember, too, how the most trivial actions have a strange knack of all at once leading on to large results, beyond what could have been expected. A man shifts his seat in a railway carriage, from some passing whim, and five minutes afterwards there comes a collision, and the bench where he had been sitting is splintered up, and the place where he is sitting is untouched, and the accidental move has saved his life. According to the old story a boy, failing in applying for a situation, stoops down in the courtyard and picks up a pin, and the millionaire sees him through the window, and it makes his fortune. We cannot tell what may come of anything; and since we do not know the far end of our deeds, let us be quite sure that we have got the near end of them right. Whatever may be the issue, let us look after the motive, and then all will be right. Small seeds grow to be great trees, and in this strange and inexplicable network of things which men call circumstances, and Christians call Providence, the only thing certain is that great' and small' all but cease to be a tenable, and certainly altogether cease to be an important distinction.

Then another thing which I would have you re member is, that it is these trivial actions which, in their accumulated force, make character. Men are not made by crises. The crises reveal what we have made ourselves by the trifles. The way in which we do the little things forms the character according to which we shall act when the great things come. If the crew of a man-of-war were not exercised at boat and fire drill during many a calm day, when all was safe, what would become of them when tempests were raging, or flames breaking through the bulk-heads? It is no time to learn drill then. And we must make our characters by the way in which, day out and day in, we do little things, and find in them fields for the great virtues which will enable us to front the crises of our fate unblenching, and to master whatsoever difficulties come in our path. Geologists nowadays distrust, for the most part, theories which have to invoke great forces in order to mould the face of a country. They tell us that the valley, with its deep sides and wide opening to the sky, may have been made by the slow operation of a tiny brooklet that trickles now down at its base, and by erosion of the atmosphere. So we shape ourselves --and that is a great thing--by the way we do small things.

Therefore, I say to you, dear friends! think solemnly and reverently of this awful life of ours. Clear your minds of the notion that anything is small which offers to you the alternative of being done in a right way or in a wrong; and recognise this as a fact--sand is weighty,' trifles are of supreme importance.

II. Now, Secondly, Let Me Ask You To Take This Saying As Suggesting The Overwhelming Weight Of Small Sins.

That is only an application in one direction of the general principle that I have been trying to lay clown; but it is one of such great importance that I wish to deal with it separately. And my point is this, that the accumulated pressure upon a man of a multitude of perfectly trivial faults and transgressions makes up a tremendous aggregate that weighs upon him with awful ponderousness.

Let me remind you, to begin with, that, properly speaking, the words great' and small' should not be applied in reference to things about which right' or wrong' are the proper words to employ. Or, to put it into plainer language, it is as absurd to talk about the size' of a sin, as it is to take the superficial area of a picture as a test of its greatness. The magnitude of a transgression does not depend on the greatness of the act which transgresses--according to human standards --but on the intensity with which the sinful element is working in it. For acts make crimes, but motives make sins. If you take a bit of prussic acid, and bruise it down, every little microscopic fragment will have the poisonous principle in it; and it is very irrelevant to ask whether it is as big as a mountain or small as a grain of dust, it is poison all the same. So to talk about magnitude in regard to sins, is rather to introduce a foreign consideration. But still, recognising that there is a reality in the distinction that people make between great sins and small ones, though it is a superficial distinction, and does not go down to the bottom of things, let us deal with it now.

I say, then, that small sins, by reason of their numerousness, have a terrible accumulative power. They are like the green flies on our rose-bushes, or the microbes that our medical friends talk so much about nowadays. Like them, their power of mischief does not in the least degree depend on their magnitude, and like them, they have a tremendous capacity of reproduction. It would be easier to find a man that had not done any one sin than to find out a man that had only done it once. And it would be easier to find a man that had done no evil than a man who had not been obliged to make the second edition of his sin an enlarged one. For this is the present Nemesis of all evil, that it requires repetition, partly to still conscience, partly to satisfy excited tastes and desires; so that animal indulgence in drink and the like is a type of what goes on in the inner life of every man, in so far as the second dose has to be stronger than the first in order to produce an equivalent effect; and so on ad infinitum.

And then remember that all our evil doings, however insignificant they may be, have a strange affinity with one another, so that you will find that to go wrong in one direction almost inevitably leads to a whole series of consequential transgressions of one sort or another. You remember the old story about the soldier that was smuggled into a fortress concealed in a hay cart, and opened the gates of a virgin citadel to his allies outside. Every evil thing, great or small, that we admit into our lives, still more into our hearts, is charged with the same errand as he had, Set wide the door when you are inside, and let us all come in after you.' He taketh with him seven other spirits worse than himself, and they dwell there.' None of them,' says one of the prophets, describing the doleful creatures that haunt the ruins of a deserted city, shall by any means want its mate,' and the satyrs of the islands and of the woods join together! and hold high carnival in the city. And so, brethren! our little transgressions open the door for great ones, and every sin makes us more accessible to the assaults of every other.

So let me remind you how here, in these little unnumbered acts of trivial transgression which scarcely produce any effect on conscience or on memory, but make up so large a portion of so many of our lives, lies one of the most powerful instruments for making us what we are. If we indulge in slight acts of transgression be sure of this, that we shall pass from them to far greater ones. For one man that leaps or falls all at once into sin which the world calls gross, there are a thousand that slide into it. The storm only blows down the trees whose hearts have been eaten out and their roots loosened. And when you see a man having a reputation for wisdom and honour all at once coming crash down and disclosing his baseness, be sure that he began with small deflections from the path of right. The evil works underground; and if we yield to little temptations, when great ones come we shall fall their victims.

Let me remind you, too, that there is another sense in which sand is weighty.' You may as well be crushed under a sandhill as under a mountain of marble. It matters not which. The accumulated weight of the one is as great as that of the other. And I wish to lay upon the consciences of all that are listening to me now this thought, that an overwhelming weight of guilt results from the accumulation of little sins. Dear friends! I do not desire to preach a gospel of fear, but I cannot help feeling that, very largely, in this day, the ministration of the Christian Church is defective in that it does not give sufficient, though sad and sympathetic, prominence to the plain teaching of Christ and of the New Testament as to future retribution for present sin. We shall every one of us give account of himself to God'; and if the account is long enough it will foot up to an enormous sum, though each item may be only halfpence. The weight of a lifetime of little sins will be enough to crush a man down with guilt and responsibility when he stands before that Judge. That is all true, and you know it, and I beseech you, take it to your hearts, Sand is weighty.' Little sins have to be accounted for, and may crush.

III. And Now, Lastly, Let Me Ask You To Consider One Or Two Of The Plain, Practical Issues Of Such Thoughts As These.

And, first, I would say that these considerations set in a very clear light the absolute necessity for all-round and ever-wakeful watchfulness over ourselves. A man in the tropics does not say, Mosquitoes are so small that it does not matter if two or three of them get inside my bed-curtains.' He takes care that not one is there before he lays himself down to sleep. There seems to be nothing more sad than the complacent, easy-going way in which men allow themselves to keep their higher moral principles and their more rigid self-examination for the great' things, as they suppose, and let the little things often take care of themselves. What would you think of the captain of a steamer who in calm weather sailed by rule of thumb, only getting out his sextant when storms began to blow? And what about a man that lets the myriad trivialities that make up a day pass in and out of his heart as they will, and never arrests any of them at the gate with a How camest thou in hither?' Look after the pence, and the pounds will look after themselves.' Look after your trivial acts, and, take my word for it, the great ones will be as they ought to be.

Again, may not this thought somehow take down our easy-going and self-complacent estimate of ourselves? I have no doubt that there are a number of people in my audience just now who have been more or less consciously saying to themselves whilst I have been going on, What have I to do with all this talk about sin, sin, sin? I am a decent kind of a man. I do all the duties of my daily life, and nobody can say that the white of my eyes is black. I have done no great transgressions. What is it all about? It has nothing to do with me.'

Well, my friend! it has this to do with you--that in your life there are a whole host of things which only a very superficial estimate hinders you from recognising to be what they are--small deeds, but great sins. Is it a small thing to go, as some of you do go on from year to year, with your conduct and your thoughts and your loves and your desires utterly unaffected by the fact that there is a God in heaven, and that Jesus Christ died for you? Is that a small thing? It manifests itself in a great many insignificant actions. That I grant you; and you are a most respectable man, and you keep the commandments as well as you can. But the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.' I say that that is not a small sin.

So, dear brethren! I beseech you judge yourselves by this standard. I charge none of you with gross iniquities. I know nothing about that. But I do appeal to you all, as I do to myself, whether we must not recognise the fact that an accumulated multitude of transgressions which are only superficially small, in their aggregate weigh upon us with a weight heavy as frost, and deep almost as life.'

Last of all, this being the case, should we not all turn ourselves with lowly hearts, with recognition of our transgressions, acknowledging that whether it be five hundred or fifty pence that we owe, we have nothing to pay, and betake ourselves to Him who alone can deliver us from the habit and power of these small accumulated faults, and who alone can lift the burden of quilt and responsibility from off our shoulders? If you irrigate the sand it becomes fruitful soil. Christ brings to us the river of the water of life; the inspiring, the quickening, the fructifying power of the new life that He bestows, and the sand may become soil, and the wilderness blossom as the rose. A heavy burden lies on our shoulders. Ah! yes! but' Behold the Lamb of God that beareth away the sins of the world!' What was it that crushed Him down beneath the olives of Gethsemane? What was it that made Him cry, My God! Why hast Thou forsaken me?' I know no answer but one, for which the world's gratitude is all too small. The Lord hath laid on Him the iniquity of us all.'

Sand is weighty,' but Christ has borne the burden. Cast thy burden upon the Lord,' and it will drop from your emancipated shoulders, and they will henceforth bear only the light burden of His love.

MHCC: Pro 25:1-3

God needs not search into any thing; nothing can be hid from him. But it is the honour of rulers to search out matters, to bring to light hidden works of darkness.

MHCC: Pro 25:4-5

For a prince to suppress vice, and reform his people, is the best way to support his government.

MHCC: Pro 25:6-7

Religion teaches us humility and self-denial. He who has seen the glory of the Lord in Christ Jesus, will feel his own unworthiness.

MHCC: Pro 25:8-10

To be hasty in beginning strife, will bring into difficulties. War must at length end, and might better be prevented. It is so in private quarrels; do all thou canst to settle the matter.

MHCC: Pro 25:11-12

A word of counsel, or reproof, rightly spoken, is especially beautiful, as fine fruit becomes still more beautiful in silver baskets.

MHCC: Pro 25:13

See what ought to be the aim of him that is trusted with any business; to be faithful. A faithful minister, Christ's messenger, should be thus acceptable to us.

MHCC: Pro 25:14

He who pretends to have received or given that which he never had, is like the morning cloud, that disappoints those who look for rain.

MHCC: Pro 25:15

Be patient to bear a present hurt. Be mild to speak without passion; for persuasive language is the most effectual to prevail over the hardened mind.

MHCC: Pro 25:16

God has given us leave to use grateful things, but we are cautioned against excess.

MHCC: Pro 25:17

We cannot be upon good terms with our neighbours, without discretion as well as sincerity. How much better a Friend is God than any other friend! The oftener we come to him, the more welcome.

MHCC: Pro 25:18

A false testimony is dangerous in every thing.

MHCC: Pro 25:19

Confidence in an unfaithful man is painful and vexatious; when we put any stress on him, he not only fails, but makes us feel for it.

MHCC: Pro 25:20

We take a wrong course if we think to relieve those in sorrow by endeavouring to make them merry.

MHCC: Pro 25:21-22

The precept to love even our enemies is an Old Testament commandment. Our Saviour has shown his own great example in loving us when we were enemies.

MHCC: Pro 25:23

Slanders would not be so readily spoken, if they were not readily heard. Sin, if it receives any check, becomes cowardly.

MHCC: Pro 25:24

It is better to be alone, than to be joined to one who is a hinderance to the comfort of life.

MHCC: Pro 25:25

Heaven is a country afar off; how refreshing is good news from thence, in the everlasting gospel, which signifies glad tidings, and in the witness of the Spirit with our spirits that we are God's children!

MHCC: Pro 25:26

When the righteous are led into sin, it is as hurtful as if the public fountains were poisoned.

MHCC: Pro 25:27

We must be, through grace, dead to the pleasures of sense, and also to the praises of men.

MHCC: Pro 25:28

The man who has no command over his anger, is easily robbed of peace. Let us give up ourselves to the Lord, and pray him to put his Spirit within us, and cause us to walk in his statutes.

MHCC: Pro 26:1

Honour is out of season to those unworthy and unfit for it.

MHCC: Pro 26:2

He that is cursed without cause, the curse shall do him no more harm than the bird that flies over his head.

MHCC: Pro 26:3

Every creature must be dealt with according to its nature, but careless and profligate sinners never will be ruled by reason and persuasion. Man indeed is born like the wild ass's colt; but some, by the grace of God, are changed.

MHCC: Pro 26:4-5

We are to fit our remarks to the man, and address them to his conscience, so as may best end the debate.

MHCC: Pro 26:6-9

Fools are not fit to be trusted, nor to have any honour. Wise sayings, as a foolish man delivers and applies them, lose their usefulness.

MHCC: Pro 26:10

This verse may either declare how the Lord, the Creator of all men, will deal with sinners according to their guilt, or, how the powerful among men should disgrace and punish the wicked.

MHCC: Pro 26:11

The dog is a loathsome emblem of those sinners who return to their vices, 2Pe 2:22.

MHCC: Pro 26:12

We see many a one who has some little sense, but is proud of it. This describes those who think their spiritual state to be good, when really it is very bad.

MHCC: Pro 26:13

The slothful man hates every thing that requires care and labour. But it is foolish to frighten ourselves from real duties by fancied difficulties. This may be applied to a man slothful in the duties of religion.

MHCC: Pro 26:14

Having seen the slothful man in fear of his work, here we find him in love with his ease. Bodily ease is the sad occasion of many spiritual diseases. He does not care to get forward with his business. Slothful professors turn thus. The world and the flesh are hinges on which they are hung; and though they move in a course of outward services, yet they are not the nearer to heaven.

MHCC: Pro 26:15

The sluggard is now out of his bed, but he might have lain there, for any thing he is likely to bring to pass in his work. It is common for men who will not do their duty, to pretend they cannot. Those that are slothful in religion, will not be at the pains to feed their souls with the bread of life, nor to fetch in promised blessings by prayer.

MHCC: Pro 26:16

He that takes pains in religion, knows he is working for a good Master, and that his labour shall not be in vain.

MHCC: Pro 26:17

To make ourselves busy in other men's matters, is to thrust ourselves into temptation.

MHCC: Pro 26:18-19

He that sins in jest, must repent in earnest, or his sin will be his ruin.

MHCC: Pro 26:20-22

Contention heats the spirit, and puts families and societies into a flame. And that fire is commonly kindled and kept burning by whisperers and backbiters.

MHCC: Pro 26:23

A wicked heart disguising itself, is like a potsherd covered with the dross of silver.

MHCC: Pro 26:24-26

Always distrust when a man speaks fair unless you know him well. Satan, in his temptations, speaks fair, as he did to Eve; but it is madness to give credit to him.

MHCC: Pro 26:27

What pains men take to do mischief to others! but it is digging a pit, it is rolling a stone, hard work; and they prepare mischief to themselves.

MHCC: Pro 26:28

There are two sorts of lies equally detestable. A slandering lie, the mischief of this every body sees. A flattering lie, which secretly works ruin. A wise man will be more afraid of a flatterer than of a slanderer.

MHCC: Pro 27:1

We know not what a day may bring forth. This does not forbid preparing for to-morrow, but presuming upon to-morrow. We must not put off the great work of conversion, that one thing needful.

MHCC: Pro 27:2

There may be occasion for us to justify ourselves, but not to praise ourselves.

MHCC: Pro 27:3-4

Those who have no command of their passions, sink under the load.

MHCC: Pro 27:5-6

Plain and faithful rebukes are better, not only than secret hatred, but than love which compliments in sin, to the hurt of the soul.

MHCC: Pro 27:7

The poor have a better relish of their enjoyments, and are often more thankful for them, than the rich. In like manner the proud and self-sufficient disdain the gospel; but those who hunger and thirst after righteousness, find comfort from the meanest book or sermon that testifies of Christ Jesus.

MHCC: Pro 27:8

Every man has his proper place in society, where he may be safe and comfortable.

MHCC: Pro 27:9-10

Depend not for relief upon a kinsman, merely for kindred's sake; apply to those who are at hand, and will help in need. But there is a Friend that sticketh closer than a brother, and let us place entire confidence in him.

MHCC: Pro 27:11

An affectionate parent urges his son to prudent conduct that should gladden his heart. The good conduct of Christians is the best answer to all who find fault with the gospel.

MHCC: Pro 27:12

Where there is temptation, if we thrust ourselves into it, there will be sin, and punishment will follow.

MHCC: Pro 27:13

An honest man may be made a beggar, but he is not honest that makes himself one.

MHCC: Pro 27:14

It is folly to be fond of being praised; it is a temptation to pride.

MHCC: Pro 27:15-16

The contentions of a neighbour may be like a sharp shower, troublesome for a time; the contentions of a wife are like constant rain.

MHCC: Pro 27:17

We are cautioned to take heed whom we converse with. And directed to have in view, in conversation, to make one another wiser and better.

MHCC: Pro 27:18

Though a calling be laborious and despised, yet those who keep to it, will find there is something to be got by it. God is a Master who has engaged to honour those who serve him faithfully.

MHCC: Pro 27:19

One corrupt heart is like another; so are sanctified hearts: the former bear the same image of the earthly, the latter the same image of the heavenly. Let us carefully watch our own hearts, comparing them with the word of God.

MHCC: Pro 27:20

Two things are here said to be never satisfied, death and sin. The appetites of the carnal mind for profit or pleasure are always desiring more. Those whose eyes are ever toward the Lord, are satisfied in him, and shall for ever be so.

MHCC: Pro 27:21

Silver and gold are tried by putting them into the furnace and fining-pot; so is a man tried by praising him.

MHCC: Pro 27:22

Some are so bad, that even severe methods do not answer the end; what remains but that they should be rejected? The new-creating power of God's grace alone is able to make a change.

MHCC: Pro 27:23-27

We ought to have some business to do in this world, and not to live in idleness, and not to meddle with what we do not understand. We must be diligent and take pains. Let us do what we can, still the world cannot be secured to us, therefore we must choose a more lasting portion; but by the blessing of God upon our honest labours, we may expect to enjoy as much of earthly blessings as is good for us.

MHCC: Pro 28:1

Sin makes men cowards. Whatever difficulties the righteous meet in the way of duty, they are not daunted.

MHCC: Pro 28:2

National sins disturb the public repose.

MHCC: Pro 28:3

If needy persons get opportunities of oppressing, their extortion will be more severe than that of the more wealthy.

MHCC: Pro 28:4

Wicked people strengthen one another in wicked ways.

MHCC: Pro 28:5

If a man seeks the Lord, it is a good sign that he understands much, and it is a good means of understanding more.

MHCC: Pro 28:6

An honest, godly, poor man, is better than a wicked, ungodly, rich man; has more comfort in himself, and is a greater blessing to the world.

MHCC: Pro 28:7

Companions of riotous men not only grieve their parents, but shame them.

MHCC: Pro 28:8

That which is ill got, though it may increase much, will not last long. Thus the poor are repaid, and God is glorified.

MHCC: Pro 28:9

The sinner at whose prayers God is angry, is one who obstinately refuses to obey God's commands.

MHCC: Pro 28:10

The success of ungodly men is their own misery.

MHCC: Pro 28:11

Rich men are so flattered, that they think themselves superior to others.

MHCC: Pro 28:12

There is glory in the land when the righteous have liberty.

MHCC: Pro 28:13

It is folly to indulge sin, and excuse it. He who covers his sins, shall not have any true peace. He who humbly confesses his sins, with true repentance and faith, shall find mercy from God. The Son of God is our great atonement. Under a deep sense of our guilt and danger, we may claim salvation from that mercy which reigns through righteousness unto eternal life, by Jesus Christ our Lord.

MHCC: Pro 28:14

There is a fear which causes happiness. Faith and love will deliver from the fear of eternal misery; but we should always fear offending God, and fear sinning against him.

MHCC: Pro 28:15

A wicked ruler, whatever we may call him, this scripture calls a roaring lion, and a ranging bear.

MHCC: Pro 28:16

Oppressors want understanding; they do not consult their own honour, ease, and safety.

MHCC: Pro 28:17

The murderer shall be haunted with terrors. None shall desire to save him from deserved punishment, nor pity him.

MHCC: Pro 28:18

Uprightness will give men holy security in the worst times; but the false and dishonest are never safe.

MHCC: Pro 28:19

Those who are diligent, take the way to live comfortably.

MHCC: Pro 28:20

The true way to be happy, is to be holy and honest; not to raise an estate suddenly, without regard to right or wrong.

MHCC: Pro 28:21

Judgment is perverted, when any thing but pure right is considered.

MHCC: Pro 28:22

He that hastens to be rich, never seriously thinks how quickly God may take his wealth from him, and leave him in poverty.

MHCC: Pro 28:23

Upon reflection, most will have a better opinion of a faithful reprover than of a soothing flatterer.

MHCC: Pro 28:24

Here is the wickedness of those who think it no sin to rob their parents, by wheedling them or threatening them, or by wasting what they have, and running into debt.

MHCC: Pro 28:25

Those make themselves always easy, that live in continual dependence upon God and his grace, and live by faith.

MHCC: Pro 28:26

A fool trusts to his own strength, merit, and righteousness. And trusts to his own heart, which is not only deceitful above all things, but which has often deceived him.

MHCC: Pro 28:27

A selfish man not only will not look out for objects of compassion, but will look off from those that call for his attention.

MHCC: Pro 28:28

When power is put into the hands of the wicked, wise men decline public business. If the reader will go diligently over this and the other chapters, in many places where at first he may suppose there is least of Christ, still he will find what will lead to him.

MHCC: Pro 29:1

If God wounds, who can heal? The word of God warns all to flee from the wrath to come, to the hope set before us in Jesus Christ.

MHCC: Pro 29:2

The people have cause to rejoice or mourn, as their rulers are righteous or wicked.

MHCC: Pro 29:3

Divine wisdom best keeps us from ruinous lusts.

MHCC: Pro 29:4

The Lord Jesus is the King who will minister true judgment to the people.

MHCC: Pro 29:5

Flatterers put men off their guard, which betrays them into foolish conduct.

MHCC: Pro 29:6

Transgressions always end in vexations. Righteous men walk at liberty, and walk in safety.

MHCC: Pro 29:7

This verse is applicable to compassion for the distress of the poor, and the unfeeling disregard shown by the wicked.

MHCC: Pro 29:8

The scornful mock at things sacred and serious. Men who promote religion, which is true wisdom, turn away the wrath of God.

MHCC: Pro 29:9

If a wise man dispute with a conceited wrangler, he will be treated with anger or ridicule; and no good is done.

MHCC: Pro 29:10

Christ told his disciples that they should be hated of all men. The just, whom the blood-thirsty hate, gladly do any thing for their salvation.

MHCC: Pro 29:11

He is a fool who tells every thing he knows, and can keep no counsel.

MHCC: Pro 29:12

One who loves flatterers, and hearkens to slanderers, causes his servants to become liars and false accusers.

MHCC: Pro 29:13

Some are poor, others have a great deal of deceitful riches. They meet in the business of this world; the Lord gives to both the comforts of this life. To some of both sorts he gives his grace.

MHCC: Pro 29:14

The rich will look to themselves, but the poor and needy the prince must defend and plead for.

MHCC: Pro 29:15

Parents must consider the benefit of due correction, and the mischief of undue indulgence.

MHCC: Pro 29:16

Let not the righteous have their faith and hope shocked by the increase of sin and sinners, but let them wait with patience.

MHCC: Pro 29:17

Children must not be suffered to go without rebuke when they do amiss.

MHCC: Pro 29:18

How bare does a place look without Bibles and ministers! and what an easy prey is it to the enemy of souls! That gospel is an open vision, which holds forth Christ, which humbles the sinner and exalts the Saviour, which promotes holiness in the life and conversation: and these are precious truths to keep the soul alive, and prevent it from perishing.

MHCC: Pro 29:19

Here is an unprofitable, slothful, wicked servant; one that serves not from conscience, or love, but from fear.

MHCC: Pro 29:20

When a man is self-conceited, rash, and given to wrangling, there is more hope of the ignorant and profligate.

MHCC: Pro 29:21

Good usage to a servant does not mean indulgence, which would ruin even a child. The body is a servant to the soul; those that humour it, and are over-tender of it, will find it forget its place.

MHCC: Pro 29:22

An angry, passionate disposition makes men provoking to one another, and provoking to God.

MHCC: Pro 29:23

Only those who humble themselves shall be exalted and established.

MHCC: Pro 29:24

The receiver is as bad as the thief.

MHCC: Pro 29:25

Many are ashamed to own Christ now; and he will not own them in the day of judgment. But he that trusts in the Lord will be saved from this snare.

MHCC: Pro 29:26

The wisest course is, to look to God, and seek the favour of the Ruler of rulers; for every creature is that to us which God makes it to be.

MHCC: Pro 29:27

The just man abhors the sins of the wicked, and shuns their company. Christ exposed the wickedness of men, yet prayed for the wicked when they were crucifying him. Hatred to sin in ourselves and others, is a needful branch of the Christian temper. But all that are unholy, have rooted hatred to godliness.

Matthew Henry: Pro 25:1

This verse is the title of this latter collection of Solomon's proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Ecc 12:9. Observe, 1. The proverbs were Solomon's, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be written, Joh 21:25. 2. The publishers were Hezekiah's servants, who, it is likely, herein acted as his servants, being appointed by him to do this good service to the church, among other good offices that he did in the law and in the commandments, 2Ch 31:21. Whether he employed the prophets in this work, as Isaiah, Hosea, or Micah, who lived in his time, or some that were trained up in the schools of the prophets, or some of the priests and Levites, to whom we find him giving a charge concerning divine things (2Ch 29:4), or (as the Jews think) his princes and ministers of state, who were more properly called his servants, is not certain; if the work was done by Eliakim, and Joah, and Shebna, it was no diminution to their character. They copied out these proverbs from the records of Solomon's reign, and published them as an appendix to the former edition of this book. It may be a piece of very good service to the church to publish other man's works that have lain hidden in obscurity, perhaps a great while. Some think they culled these out of the 3000 proverbs which Solomon spoke (1Ki 4:32), leaving out those that were physical, and that pertained to natural philosophy, and preserving such only as were divine and moral; and in this collection some observe that special regard was had to those observations which concern kings and their administration.

Matthew Henry: Pro 25:2-3

Here is, 1. An instance given of the honour of God: It is his glory to conceal a matter. He needs not search into any thing, for he perfectly knows every thing by a clear and certain view, and nothing can be hidden from him; and yet his own way is in the sea and his path in the great waters. There is an unfathomable depth in his counsels, Rom 11:33. It is but a little portion that is heard of him. Clouds and darkness are round about him. We see what he does, but we know not the reasons. Some refer it to the sins of men; it is his glory to pardon sin, which is covering it, not remembering it, not mentioning it; his forbearance, which he exercises towards sinners, is likewise his honour, in which he seems to keep silence and take no notice of the matter. 2. A double instance of the honour of kings: - (1.) It is God's glory that he needs not search into a matter, because he knows it without search; but it is the honour of kings, with a close application of mind, and by all the methods of enquiry, to search out the matters that are brought before them, to take pains in examining offenders, that they may discover their designs and bring to light the hidden works of darkness, not to give judgment hastily or till they have weighed things, nor to leave it wholly to others to examine things, but to see with their own eyes. (2.) It is God's glory that he cannot himself be found out by searching, and some of that honour is devolved upon kings, wise kings, that search out matters; their hearts are unsearchable, like the height of heaven or the depth of the earth, which we may guess at, but cannot measure. Princes have their arcana imperii - state secrets, designs which are kept private, and reasons of state, which private persons are not competent judges of, and therefore ought not to pry into. Wise princes, when they search into a matter, have reaches which one would not think of, as Solomon, when he called of a sword to divide the living child with, designing thereby to discover the true mother.

Matthew Henry: Pro 25:4-5

This shows that the vigorous endeavour of a prince to suppress vice, and reform the manners of his people, is the most effectual way to support his government. Observe, 1. what the duty of magistrates is: To take away the wicked, to use their power for the terror of evil works and evil workers, not only to banish those that are vicious and profane from their presence, and forbid them the court, but so to frighten them and restrain them that they may not spread the infection of their wickedness among their subjects. This is called taking away the dross from the silver, which is done by the force of fire. Wicked people are the dross of a nation, the scum of the country, and, as such, to be taken away. If men will not take them away, God will, Psa 119:119. If the wicked be taken away from before the king, if he abandon them and show his detestation of their wicked courses, it will go far towards the disabling of them to do mischief. The reformation of the court will promote the reformation of the kingdom, Psa 101:3, Psa 101:8. 2. What the advantage will be of their doing this duty. (1.) It will be the bettering of the subjects; they shall be made like silver refined, fit to be made vessels of honour. (2.) It will be the settling of the prince. His throne shall be established in this righteousness, for God will bless his government, the people will be pliable to it, and so it will become durable.

Matthew Henry: Pro 25:6-7

Here we see, 1. That religion is so far from destroying good manners that it reaches us to behave ourselves lowly and reverently towards our superiors, to keep our distance, and give place to those to whom it belongs " Put not forth thyself rudely and carelessly in the king's presence, or in the presence of great men; do not compare with them "(so some understand it); "do not vie with them in apparel, furniture, gardens, house-keeping, or retinue, for that is an affront to them and will waste thy own estate."2. That religion teaches us humility and self-denial, which is a better lesson than that of good manners: "Deny thyself the place thou art entitled to; covet not to make a fair show, nor air at preferment, nor thrust thyself into the company of those that are above thee; be content in a low sphere if that is it which God has allotted to thee."The reason he gives is because this is really the way to advancement, as our Saviour shows in a parable that seems to be borrowed from this, Luk 14:9. Not that we must therefore pretend modesty and humility, and make a stratagem of it, for the courting of honour, but therefore we must really be modest and humble, because God will put honour on such and so will men too. It is better, more for a man's satisfaction and reputation, to be advanced above his pretensions and expectations, than to be thrust down below them, in the presence of the prince, whom it was a great piece of honour to be admitted to the sight of and a great piece of presumption to look upon without leave.

Matthew Henry: Pro 25:8-10

I. Here is good counsel given about going to law: - 1. "Be not hasty in bringing an action, before thou hast thyself considered it, and consulted with thy friends about it: Go not forth hastily to strive; do not send for a writ in a passion, or upon the first appearance of right on thy side, but weigh the matter deliberately, because we are apt to be partial in our own cause; consider the certainty of the expenses and the uncertainty of the success, how much care and vexation it will be the occasion of, and, after all, the cause may go against thee; surely then thou shouldst not go forth hastily to strive. "2. "Bring not an action before thou hast tried to end the matter amicably (Pro 25:9): Debate thy cause with thy neighbour privately, and perhaps you will understand one another better and see that there is no occasion to go to law."In public quarrels the war that must at length end might better have been prevented by a treaty of peace, and a great deal of blood and treasure spared. It is so in private quarrels: "Sue not thy neighbour as a heathen man and a publican until thou hast told him his fault between thee and him alone, and he has refused to refer the matter, or to come to an accommodation. Perhaps the matter in variance is a secret, not fit to be divulged to any, much less to be brought upon the stage before the country; and therefore end it privately, that it may not be discovered." Reveal not the secret of another, so some read it. "Do not, in revenge, to disgrace thy adversary, disclose that which should be kept private and which does not at all belong to the cause."

II. Two reasons he gives why we should be thus cautious in going to law: - 1. "Because otherwise the cause will be in danger of going against thee, and thou wilt not know what to do when the defendant has justified himself in what thou didst charge upon him, and made it out that thy complaint was frivolous and vexatious and that thou hadst no just cause of action, and so put thee to shame, non-suit thee, and force thee to pay costs, all which might have been prevented by a little consideration."2. "Because it will turn very much to thy reproach if thou fall under the character of being litigious. Not only the defendant himself (Pro 25:8), but he that hears the cause tried will put thee to shame, will expose thee as a man of no principle, and thy infamy will not turn away; thou wilt never retrieve thy reputation."

Matthew Henry: Pro 25:11-12

Solomon here shows how much it becomes a man, 1. To speak pertinently: A word upon the wheels, that runs well, is well-circumstanced, in proper time and place - instruction, advice, or comfort, given seasonably, and in apt expressions, adapted to the case of the person spoken to and agreeing with the character of the person speaking - is like golden balls resembling apples, or like true apples of a golden colour (golden rennets), or perhaps gilded, as sometimes we have gilded laurels, and those embossed in pictures of silver, or rather brought to table in a silver network basket, or in a silver box of that which we call filigree - work, through which the golden apples might be seen. Doubtless in was some ornament of the table, then well known. As that was very pleasing to the eye, so is a word fitly spoken to the ear. 2. Especially to give a reproof with discretion, and so as to make it acceptable. If it be well given, by a wise reprover, and well taken, by an obedient ear, it is an earring of gold and an ornament of fine gold, very graceful and well becoming both the reprover and the reproved; both will have their praise, the reprover for giving it so prudently and the reproved for taking it so patiently and making a good use of it. Others will commend them both, and they will have satisfaction in each other; he who gave the reproof is pleased that it had the desired effect, and he to whom it was given has reason to be thankful for it as a kindness. That is well given, we say, that is well taken; yet it does not always prove that that is well taken which is well given. It were to be wished that a wise reprover should always meet with an obedient ear, but often it is not so.

Matthew Henry: Pro 25:13

See here, 1. What ought to be the care of a servant, the meanest that is sent on an errand and entrusted with any business, much more the greatest, the agent and ambassador of a prince; he ought to be faithful to him that sends him, and to see to it that he do not, by mistake or with design, falsify his trust, and that he be in nothing that lies in his power wanting to his master's interest. Those that act as factors, by commission, ought to act as carefully as for themselves. 2. How much this will be the satisfaction of the master; it will refresh his soul as much as ever the cold of snow (which is hot countries they preserve by art all the year round) refreshed the labourers in the harvest, that bore the burden and heat of the day. The more important the affair was, and the more fear of its miscarrying, the more acceptable is the messenger, if he have managed it successfully and well. A faithful minister, Christ's messenger, should be thus acceptable to us (Job 33:23); however, he will be a sweet savour to God, 2Co 2:15.

Matthew Henry: Pro 25:14

He may be said to boast of a false gift, 1. Who pretends to have received or given that which he never had, which he never gave, makes a noise of his great accomplishments and his good services, but it is all false; he is not what he pretends to be. Or, 2. Who promises what he will give and what he will do, but performs nothing, who raises people's expectations of the mighty things he will do for his country, for his friends, what noble legacies he will leave, but either he has not wherewithal to do what he says or he never designs it. Such a one is like the morning-cloud, that passes away, and disappoints those who looked for rain from it to water the parched ground (Jud 1:12), clouds without water.

Matthew Henry: Pro 25:15

Two things are here recommended to us, in dealing with others, as likely means to gain our point: - 1. Patience, to bear a present heat without being put into a heat by it, and to wait for a fit opportunity to offer our reasons and to give persons time to consider them. By this means even a prince may be persuaded to do a thing which he seemed very averse to, much more a common person. That which is justice and reason now will be so another time, and therefore we need not urge them with violence now, but wait for a more convenient season. 2. Mildness, to speak without passion or provocation: A soft tongue breaks the bone; it mollifies the roughest spirits and overcomes those that are most morose, like lightning, which, they say, has sometimes broken the bone, and yet not pierced the flesh. Gideon with a soft tongue pacified the Ephraimites and Abigail turned away David's wrath. Hard words, we say, break no bones, and therefore we should bear them patiently; but, it seems, soft words do, and therefore we should, on all occasions, give them prudently.

Matthew Henry: Pro 25:16

Here, 1. We are allowed a sober and moderate use of the delights of sense: Hast thou found honey? It is not forbidden fruit to thee, as it was to Jonathan; thou mayest eat of it with thanksgiving to God, who, having created things grateful to our senses, has given us leave to make use of them. Eat as much as is sufficient, and no more. Enough is as good as a feast. 2. We are cautioned to take heed of excess. We must use all pleasures as we do honey, with a check upon our appetite, lest we take more than does us good and make ourselves sick with it. We are most in danger of surfeiting upon that which is most sweet, and therefore those that fare sumptuously every day have need to watch over themselves, lest their hearts be at any time overcharged. The pleasures of sense lose their sweetness by the excessive use of them and become nauseous, as honey, which turns sour in the stomach; it is therefore our interest, as well as our duty, to use them with sobriety.

Matthew Henry: Pro 25:17

Here he mentions another pleasure which we must not take too much of, that of visiting our friends, the former for fear of surfeiting ourselves, this for fear of surfeiting our neighbour. 1. It is a piece of civility to visit our neighbours sometimes, to show our respect to them and concern for them, and to cultivate and improve mutual acquaintance and love, and that we may have both the satisfaction and advantage of their conversation. 2. It is wisdom, as well as good manners, not to be troublesome to our friends in our visiting them, not to visit too often, nor stay too long, nor contrive to come at meal-time, nor make ourselves busy in the affairs of their families; hereby we make ourselves cheap, mean, and burdensome. Thy neighbour, who is thus plagued and haunted with thy visits, will be weary of thee and hate thee, and that will be the destruction of friendship which should have been the improvement of it. Post tres saepe dies piscis vilescit et hospes - After the third day fish and company become distasteful. Familiarity breeds contempt. Nulli te facias nimis sodalem - Be not too intimate with any. He that sponges upon his friend loses him. How much better a friend then is God than any other friend; for we need not withdraw our foot from his house, the throne of his grace (Pro 8:34); the oftener we come to him the better and the more welcome.

Matthew Henry: Pro 25:18

Here, 1. The sin condemned is bearing false witness against our neighbour, either in judgment or in common conversation, contrary to the law of the ninth commandment. 2. That which it is here condemned for is the mischievousness of it; it is in its power to ruin not only men's reputation, but their lives, estates, families, all that is dear to them. A false testimony is every thing that is dangerous; it is a maul (or club to knock a man's brains out with), a flail, which there is no fence against; it is a sword to wound near at hand and a sharp arrow to wound at a distance; we have therefore need to pray, Deliver my soul, O Lord! from lying lips, Psa 120:2.

Matthew Henry: Pro 25:19

1. The confidence of an unfaithful man (so some read it) will be like a broken tooth; his policy, his power, his interest, all that which he trusted in to support him in his wickedness, will fail him in time of trouble, Psa 52:7. 2. Confidence in an unfaithful man (so we read it), in a man whom we thought trusty and therefore depended on, but who proves otherwise; it proves not only unserviceable, but painful and vexatious, like a broken tooth, or a foot out of joint, which, when we put any stress upon it, not only fails us, but makes us feel from it, especially in time of trouble, when we most expect help from it; it is like a broken reed, Isa 36:6. Confidence in a faithful God, in time of trouble, will not prove thus; on him we may rest and in him dwell at ease.

Matthew Henry: Pro 25:20

1. The absurdity here censured is singing songs to a heavy heart. Those that are in great sorrow are to be comforted by sympathizing with them, condoling with them, and concurring in their lamentation. If we take that method, the moving of our lips may assuage their grief (Job 16:5); but we take a wrong course with them if we think to relieve them by being merry with them, and endeavouring to make them merry; for it adds to their grief to see their friends so little concerned for them; it puts them upon ripping up the causes of their grief, and aggravating them, and makes them harden themselves in sorrow against the assaults of mirth. 2. The absurdities this is compared to are, taking away a garment from a man in cold weather, which makes him colder, and pouring vinegar upon nitre, which, like water upon lime, puts it into a ferment; so improper, so incongruous, is it to sing pleasant songs to one that is of a sorrowful spirit. Some read it in a contrary sense: As he that puts on a garment in cold weather warms the body, or as vinegar upon nitre dissolves it, so he that sings songs of comfort to a person in sorrow refreshes him and dispels his grief.

Matthew Henry: Pro 25:21-22

By this it appears that, however the scribes and Pharisees had corrupted the law, not only the commandment of loving our brethren, but even that of loving our enemies, was not only a new, but also an old commandment, an Old Testament commandment, though our Saviour has given it to us with the new enforcement of his own great example in loving us when we were enemies. Observe, 1. How we must express our love to our enemies by the real offices of kindness, even those that are expensive to ourselves and most acceptable to them: "If they be hungry and thirsty, instead of pleasing thyself with their distress and contriving how to cut off supplies from them, relieve them, as Elisha did the Syrians that came to apprehend him,"2Ki 6:22. 2. What encouragement we have to do so. (1.) It will be a likely means to win upon them, and bring them over to be reconciled to us; we shall mollify them as the refiner melts the metal in the crucible, not only by putting it over the fire, but by heaping coals of fire upon it. The way to turn an enemy into a friend is, to act towards him in a friendly manner. If it do not gain him, it will aggravate his sin and punishment, and heap the burning coals of God's wrath upon his head, as rejoicing in his calamity may be an occasion of God's turning his wrath from him, Pro 24:17. (2.) However, we shall be no losers by our self-denial: "Whether he relent towards thee or no, the Lord shall reward thee; he shall forgive thee who thus showest thyself to be of a forgiving spirit. He shall provide for thee when thou art in distress (though thou hast been evil and ungrateful), as thou dost for thy enemy; at least it shall be recompensed in the resurrection of the just, when kindnesses done to our enemies shall be remembered as well as those shown to God's friends."

Matthew Henry: Pro 25:23

Here see, 1. How we must discourage sin and witness against it, and particularly the sin of slandering and backbiting; we must frown upon it, and, by giving it an angry countenance, endeavour to put it out of countenance. Slanders would not be so readily spoken as they are if they were not readily heard; but good manners would silence the slanderer if he saw that his tales displeased the company. We should show ourselves uneasy if we heard a dear friend, whom we value, evil-spoken of; the same dislike we should show of evil-speaking in general. If we cannot otherwise reprove, we may do it by our looks. 2. The good effect which this might probably have; who knows but it may silence and drive away a backbiting tongue? Sin, if it be countenanced, becomes daring, but, if it receive any check, it is so conscious of its own shame that it becomes cowardly, and this sin in particular, for many abuse those they speak of only in hopes to curry favour with those they speak to.

Matthew Henry: Pro 25:24

This is the same with what he had said, Pro 21:9. Observe, 1. How those are to be pitied that are unequally yoked, especially with such as are brawling and contentious, whether husband or wife; for it is equally true of both. It is better to be alone than to be joined to one who, instead of being a meet-help, is a great hindrance to the comfort of life. 2. How those may sometimes be envied that live in solitude; as they want the comfort of society, so they are free from the vexation of it. And as there are cases which give occasion to say, "Blessed is the womb that has not borne,"so there are which give occasion to say, "Blessed is the man who was never married, but who lies like a servant in a corner of the house-top. "

Matthew Henry: Pro 25:25

See here, 1. How natural it is to us to desire to hear good news from our friends, and concerning our affairs at a distance. It is sometimes with impatience that we expect to hear from abroad; our souls thirst after it. But we should check the inordinateness of that desire; if it be bad news, it will come too soon, if good, it will be welcome at any time. 2. How acceptable such good news will be when it does come, as refreshing as cold water to one that is thirsty. Solomon himself had much trading abroad, as well as correspondence by his ambassadors with foreign courts; and how pleasant it was to hear of the good success of his negotiations abroad he well knew by experience. Heaven is a country afar off; how refreshing is it to hear good news thence, both in the everlasting gospel, which signified glad tidings, and in the witness of the Spirit with our spirits that we are God's children.

Matthew Henry: Pro 25:26

It is here represented as a very lamentable thing, and a public grievance, and of ill consequence to many, like the troubling of a fountain and the corrupting of a spring, for the righteous to fall down before the wicked, that is, 1. For the righteous to fall into sin in the sight of the wicked - for them to do any thing unbecoming their profession, which is told in Gath, and published in the streets of Ashkelon, and in which the daughters of the Philistines rejoice. For those that have been in reputation for wisdom and honour to fall from their excellency, this troubles the fountains by grieving some, and corrupts the springs by infecting others and emboldening them to do likewise. 2. For the righteous to be oppressed, and run down, and trampled upon, by the violence or subtlety of evil men, to be displaced and thrust into obscurity, this is the troubling of the fountains of justice and corrupting the very springs of government, Pro 28:12, Pro 28:28; Pro 29:2. 3. For the righteous to be cowardly, to truckle to the wicked, to be afraid of opposing his wickedness and basely to yield to him, this is a reflection upon religion, a discouragement to good men, and strengthens the hands of sinners in their sins, and so is like a troubled fountain and a corrupt spring.

Matthew Henry: Pro 25:27

I. Two things we must be graciously dead to: - 1. To the pleasures of sense, for it is not good to eat much honey; though it pleases the taste, and, if eaten with moderation, is very wholesome, yet, if eaten to excess, it becomes nauseous, creates bile, and is the occasion of many diseases. It is true of all the delights of the children of men that they will surfeit, but never satisfy, and they are dangerous to those that allow themselves the liberal use of them. 2. To the praise of man. We must not be greedy of that any more than of pleasure, because, for men to search their own glory, to court applause and covet to make themselves popular, is not their glory, but their shame; every one will laugh at them for it; and the glory which is so courted is not glory when it is got, for it is really no true honour to a man.

II. Some give another sense of this verse: To eat much honey is not good, but to search into glorious and excellent things is a great commendation, it is true glory; we cannot therein offend by excess. Others thus: "As honey, though pleasant to the taste, if used immoderately, oppresses the stomach, so an over-curious search into things sublime and glorious, though pleasant to us, if we pry too far, will overwhelm our capacities with a greater glory and lustre than they can bear."Or thus: "You may be surfeited with eating too much honey, but the last of glory, of their glory, the glory of the blessed, is glory; it will be ever fresh, and never pall the appetite."

Matthew Henry: Pro 25:28

Here is, 1. The good character of a wise and virtuous man implied. He is one that has rule over his own spirit; he maintains the government of himself, and of his own appetites and passions, and does not suffer them to rebel against reason and conscience. He has the rule of his own thoughts, his desires, his inclinations, his resentments, and keeps them all in good order. 2. The bad case of a vicious man, who has not this rule over his own spirit, who, when temptations to excess in eating or drinking are before him, has no government of himself, when he is provoked breaks out into exorbitant passions, such a one is like a city that is broken down and without walls. All that is good goes out, and forsakes him; all that is evil breaks in upon him. He lies exposed to all the temptations of Satan and becomes an easy prey to that enemy; he is also liable to many troubles and vexations; it is likewise as much a reproach to him as it is to a city to have its walls ruined, Neh 1:3.

Matthew Henry: Pro 26:1

Note, 1. It is too common a thing for honour to be given to fools, who are utterly unworthy of it and unfit for it. Bad men, who have neither wit nor grace, are sometimes preferred by princes, and applauded and cried up by the people. Folly is set in great dignity, as Solomon observed, Ecc 10:6. 2. It is very absurd and unbecoming when it is so. It is an incongruous as snow in summer, and as great a disorder in the commonwealth as that is in the course of nature and in the seasons of the year; nay, it is as injurious as rain in harvest, which hinders the labourers and spoils the fruits of the earth when they are ready to be gathered. When bad men are in power they commonly abuse their power, in discouraging virtue, and giving countenance to wickedness, for want of wisdom to discern it and grace to detest it.

Matthew Henry: Pro 26:2

Here is, 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done ill, when either they mistake the person or misunderstand the fact, or they call evil good and good evil. Give honour to a fool, and he thunders out his anathemas against all that he is disgusted with, right or wrong. Great men, when wicked, think they have a privilege to keep those about them in awe, by cursing them, and swearing at them, which yet is an expression of the most impotent malice and shows their weakness as much as their wickedness. 2. The safety of innocency. He that is cursed without cause, whether by furious imprecations or solemn anathemas, the curse shall do him no more harm than the bird that flies over his head, than Goliath's curses did to David, 1Sa 17:43. It will fly away like the sparrow or the wild dove, which go nobody knows where, till they return to their proper place, as the curse will at length return upon the head of him that uttered it.

Matthew Henry: Pro 26:3

Here, 1. Wicked men are compared to the horse and the ass, so brutish are they, so unreasonable, so unruly, and not to be governed but by force or fear, so low has sin sunk men, so much below themselves. Man indeed is born like the wild ass's colt, but as some by the grace of God are changed, and become rational, so others by custom in sin are hardened, and become more and more sottish, as the horse and the mule, Psa 32:9. 2. Direction is given to use them accordingly. Princes, instead of giving honour to a fool (Pro 26:1), must put disgrace upon him - instead of putting power into his hand, must exercise power over him. A horse unbroken needs a whip for correction, and an ass a bridle for direction and to check him when he would turn out of the way; so a vicious man, who will not be under the guidance and restraint of religion and reason, ought to be whipped and bridled, to be rebuked severely, and made to smart for what he has done amiss, and to be restrained from offending any more.

Matthew Henry: Pro 26:4-5

See here the noble security of the scripture-style, which seems to contradict itself, but really does not. Wise men have need to be directed how to deal with fools; and they have never more need of wisdom than in dealing with such, to know when to keep silence and when to speak, for there may be a time for both. 1. In some cases a wise man will not set his wit to that of a fool so far as to answer him according to his folly "If he boast of himself, do not answer him by boasting of thyself. If he rail and talk passionately, do not thou rail and talk passionately too. If he tell one great lie, do not thou tell another to match it. If he calumniate thy friends, do not thou calumniate his. If he banter, do not answer him in his own language, lest thou be like him, even thou, who knowest better things, who hast more sense, and hast been better taught."2. Yet, in other cases, a wise man will use his wisdom for the conviction of a fool, when, by taking notice of what he says, there may be hopes of doing good, or at least preventing further, mischief, either to himself or others. "If thou have reason to think that thy silence will be deemed an evidence of the weakness of thy cause, or of thy own weakness, in such a case answer him, and let it be an answer ad hominem - to the man, beat him at his own weapons, and that will be an answer ad rem - to the point, or as good as one. If he offer any thing that looks like an argument, an answer that, and suit thy answer to his case. If he think, because thou dost not answer him, that what he says is unanswerable, then give him an answer, lest he be wise in his own conceit and boast of a victory."For (Luk 7:35) Wisdom's children must justify her.

Matthew Henry: Pro 26:6-9

To recommend wisdom to us, and to quicken us to the diligent use of all the means for the getting of wisdom, Solomon here shows that fools are fit for nothing; they are either sottish men, who will never think and design at all, or vicious men, who will never think and design well. 1. They are not fit to be entrusted with any business, not fit to go on an errand (Pro 26:6): He that does but send a message by the hand of a fool, of a careless heedless person, one who is so full of his jests and so given to his pleasures that he cannot apply his mind to any thing that is serious, will find his message misunderstood, the one half of it forgotten, the rest awkwardly delivered, and so many blunders made about it that he might as well have cut off his legs, that is, never have sent him. Nay, he will drink damage; it will be very much to his prejudice to have employed such a one, who, instead of bringing him a good account of his affairs, will abuse him and put a trick upon him; for, in Solomon's language, a knave and a fool are of the same signification. It will turn much to a man's disgrace to make use of the service of a fool, for people will be apt to judge of the master by his messenger. 2. They are not fit to have any honour put upon them. He had said (Pro 26:1), Honour is not seemly for a fool; here he shows that it is lost and thrown away upon him, as if a man should throw a precious stone, or a stone fit to be used in weighing, into a heap of common stones, where it would be buried and of no use; it is as absurd as if a man should dress up a stone in purple (so others); nay, it is dangerous, it is like a stone bound in a sling, with which a man will be likely to do hurt. To give honour to a fool is to put a sword in a madman's hand, with which we know not what mischief he may do, even to those that put it into his hand. 3. They are not fit to deliver wise sayings, nor should they undertake to handle any matter of weight, though they should be instructed concerning it, and be able to say something to it. Wise sayings, as a foolish man delivers them and applies them (in such a manner that one may know he does not rightly understand them), lose their excellency and usefulness: A parable in the mouth of fools ceases to be a parable, and becomes a jest. If a man who lives a wicked life, yet speaks religiously and takes God's covenant into his mouth, (1.) He does but shame himself and his profession: As the legs of the lame are not equal, by reason of which their going is unseemly, so unseemly is it for a fool to pretend to speak apophthegms, and give advice, and for a man to talk devoutly whose conversation is a constant contradiction to his talk and gives him the lie. His good words raise him up, but then his bad life takes him down, and so his legs are not equal. "A wise saying,"(says bishop Patrick) "doth as ill become a fool as dancing doth a cripple; for, as his lameness never so much appears as when he would seem nimble, so the other's folly is never so ridiculous as when he would seem wise."As therefore it is best for a lame man to keep his seat, so it is best for a silly man, or a bad man, to hold his tongue. (2.) He does but do mischief with it to himself and others, as a drunkard does with a thorn, or any other sharp thing which he takes in his hand, with which he tears himself and those about him, because he knows not how to manage it. Those that talk well and do not live well, their good words will aggravate their own condemnation and others will be hardened by their inconsistency with themselves. Some give this sense of it: The sharpest saying, by which a sinner, one would think, should be pricked to the heart, makes no more impression upon a fool, no, though it come out of his own mouth, than the scratch of a thorn does upon the hand of a man when he is drunk, who then feels it not nor complains of it, Pro 23:35.

Matthew Henry: Pro 26:10

Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either, 1. The equity of a good God. The Master, or Lord (so Rab signifies), or, as we read it, The great God that formed all things at first, and still governs them in infinite wisdom, renders to every man according to his work. He rewards the fool, who sinned through ignorance, who knew not his Lord's will, with few stripes; and he rewards the transgressor, who sinned presumptuously and with a high hand, who knew his Lord's will and would not do it, with many stripes. Some understand it of the goodness of God's common providence even to fools and transgressors, on whom he causes his sun to shine and his rain to fall. Or, 2. The iniquity of a bad prince (so the margin reads it): A great man grieves all, and he hires the fool; he hires also the transgressors. When a wicked man gets power in his hand, by himself, and by the fools and knaves whom he employs under him, whom he hires and chooses to make use of, he grieves all who are under him and is vexatious to them. We should therefore pray for kings and all in authority, that, under them, our lives may be quiet and peaceable.

Matthew Henry: Pro 26:11

See here, 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is convinced, or he feels smart from his sin, he is sick of it, and vomits it up; he seems then to detest it and to be willing to part with it. It is in itself, and, first or last, will be to the sinner, more loathsome than the vomit of a dog, Psa 36:2. 2. How apt sinners are to relapse into it notwithstanding. As the dog, after he has gained ease by vomiting that which burdened his stomach, yet goes and licks it up again, so sinners, who have been convinced only and not converted, return to sin again, forgetting how sick it made them. The apostle (2Pe 2:22) applies this proverb to those that have known the way of righteousness but are turned from it; but God will spue them out of his mouth, Rev 3:16.

Matthew Henry: Pro 26:12

Here is, 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has some little sense, but is proud of it, thinks it much more than it is, more than any of his neighbours, have, and enough, so that he needs no more, has such a conceit of his own abilities as makes him opinionative, dogmatical, and censorious; and all the use he makes of his knowledge is that it puffs him up. Or, if by a wise man we understand a religious man, it describes the character of those who, making some show of religion, conclude their spiritual state to be good when really it is very bad, like Laodicea, Rev 3:17. 2. The danger of this disease. It is in a manner desperate: There is more hope of a fool, that knows and owns himself to be such, than of such a one. Solomon was not only a wise man himself, but a teacher of wisdom; and this observation he made upon his pupils, that he found his work most difficult and least successful with those that had a good opinion of themselves and were not sensible that they needed instruction. Therefore he that seems to himself to be wise must become a fool, that he may be wise, 1Co 3:18. There is more hope of a publican than of a proud Pharisee, Mat 21:32. Many are hindered from being truly wise and religious by a false and groundless conceit that they are so, Joh 9:40, Joh 9:41.

Matthew Henry: Pro 26:13

When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in their idleness. As men's folly makes them slothful, so their slothfulness makes them foolish. Observe, 1. What the slothful man really dreads. He dreads the way, the streets, the place where work is to be done and a journey to be gone; he hates business, hates every thing that requires care and labour. 2. What he dreams of, and pretends to dread - a lion in the way. When he is pressed to be diligent, either in his worldly affairs or in the business of religion, this is his excuse (and a sorry excuse it is, as bad as none), There is a lion in the way, some insuperable difficulty or danger which he cannot pretend to grapple with. Lions frequent woods and deserts; and, in the day-time, when man has business to do, they are in their dens, Psa 104:22, Psa 104:23. But the sluggard fancies, or rather pretends to fancy, a lion in the streets, whereas the lion is only in his own fancy, nor is he so fierce as he is painted. Note, It is a foolish thing to frighten ourselves from real duties by fancied difficulties, Ecc 11:4.

Matthew Henry: Pro 26:14

Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, and then turns to the other, but still in his bed, when it is far in the day and work is to be done, as the door is moved, but not removed; and so his business is neglected and his opportunities are let slip. See the sluggard's character. 1. He is one that does not care to get out of his bed, but seems to be hung upon it, as the door upon the hinges. Bodily ease, too much consulted, is the sad occasion of many a spiritual disease. Those that love sleep will prove in the end to have loved death. 2. He does not care to get forward with his business; in that he stirs to and fro a little, but to no purpose; he is where he was. Slothful professors turn, in profession, like the door upon the hinges. The world and the flesh are the two hinges on which they are hung, and though they move in a course of external services, have got into road of duties, and tread around in them like the horse in the mill, yet they get no good, they get no ground, they are never the nearer heaven - sinners unchanged, saints unimproved.

Matthew Henry: Pro 26:15

The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in his work, so awkwardly does he go about it. Observe, 1. The pretence he makes for his slothfulness: He hides his hand in his bosom for fear of cold; next to his warm bed in his warm bosom. Or he pretends that he is lame, as some do that make a trade of begging; something ails his hand; he would have it thought that it is blistered with yesterday's hard work. Or it intimates, in general, his aversion to business; he has tried, and his hands are not used to labour, and therefore he hugs himself in his own ease and cares for nobody. Note, It is common for those that will not do their duty to pretend they cannot. I cannot dig, Luk 16:3. 2. The prejudice he sustains by his slothfulness. He himself is the loser by it, for he starves himself: It grieves him to bring his hand to his mouth, that is, he cannot find in his heart to feed himself, but dreads, as if it were a mighty toil, to lift his hand to his head. It is an elegant hyperbole, aggravating his sin, that he cannot endure to take the least pains, no, not for the greatest profit, and showing how his sin is his punishment. Those that are slothful in the business of religion will not be at the pains to feed their own souls with the word of God, the bread of life, nor to fetch in promised blessings by prayer, though they might have them for the fetching.

Matthew Henry: Pro 26:16

Observe, 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself wiser than seven men, than seven wise men, for they are such as can render a reason. It is the wisdom of a man to be able to render a reason, of a good man to be able to give a reason of the hope that is in him, 1Pe 3:15. What we do we should be able to render a reason for, though perhaps we may not have wit enough to show the fallacy of every objection against it. He that takes pains in religion can render a good reason for it; he knows that he is working for a good Master and that his labour shall not be in vain. But the sluggard thinks himself wiser than seven such; for let seven such persuade him to be diligent, with all the reasons they can render for it, it is to no purpose; his own determination, he thinks, answer enough to them and all their reasons. 2. The reference that this has to his slothfulness. It is the sluggard, above all men, that is thus self-conceited; for, (1.) His good opinion of himself is the cause of his slothfulness; he will not take pains to get wisdom because he thinks he is wise enough already. A conceit of the sufficiency of our attainments is a great enemy to our improvement. (2.) His slothfulness is the cause of his good opinion of himself. If he would but take pains to examine himself, and compare himself with the laws of wisdom, he would have other thoughts of himself. Indulged slothfulness is at the bottom of prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he that he takes his slothfulness to be his wisdom; he thinks it is his wisdom to make much of himself, and take all the ease he can get, and do no more in religion than he needs must, to avoid suffering, to sit still and see what other people do, that he may have the pleasure of finding fault with them. Of such sluggards, who are proud of that which is their shame, their is little hope, Pro 26:12.

Matthew Henry: Pro 26:17

1. That which is here condemned is meddling with strife that belongs not to us. If we must not be hasty to strive in our own cause (Pro 25:8), much less in other people's, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men's matters, and parties in other men's quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made me a judge? Let them end it, as they began it, between themselves. 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears, that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears, if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business, and not with unquietness quarrel and meddle with other people's business.

Matthew Henry: Pro 26:18-19

See here, 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and death, so much hurt may they do by their deceits. They value themselves upon it as polite cunning men, but really they are as madmen. There is not a greater madness in the world than a wilful sin. It is not only the passionate furious man, but the malicious deceitful man, that is a madman; he does in effect cast fire-brands, arrows, and death; he does more mischief than he can imagine. Fraud and falsehood burn like fire-brands, kill, even at a distance, like arrows. 2. See how frivolous the excuse is which men commonly make for the mischief they do, that they did it in a jest; with this they think to turn it off when they are reproved for it, Am not I in sport? But it will prove dangerous playing with fire and jesting with edge-tools. Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2Co 11:19, 2Co 11:20), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin. Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer 9:5. If men would consider that a lie comes from the devil, and brings to hell-fire, surely that would spoil the sport of it; it is casting arrows and death to themselves.

Matthew Henry: Pro 26:20-22

Contention is as a fire; it heats the spirit, burns up all that is good, and puts families and societies into a flame. Now here we are told how that fire is commonly kindled and kept burning, that we may avoid the occasions of strife and so prevent the mischievous consequences of it. If then we would keep the peace, 1. We must not give ear to talebearers, for they feed the fire of contention with fuel; nay, they spread it with combustible matter; the tales they carry are fireballs. Those who by insinuating base characters, revealing secrets, and misrepresenting words and actions, do what they can to make relations, friends, and neighbours, jealous one of another, to alienate them one from another, and sow discord among them, are to be banished out of families and all societies, and then strife will as surely cease as the fire will go out when it has no fuel; the contenders will better understand one another and come to a better temper; old stories will soon be forgotten when there are no new ones told to keep up the remembrance of them, and both sides will see how they have been imposed upon by a common enemy. Whisperers and backbiters are incendiaries not to be suffered. To illustrate this, he repeats (Pro 26:22) what he had said before (Pro 18:8), that the words of a tale-bearer are as wounds, deep and dangerous wounds, wounds in the vitals. They wound the reputation of him who is belied, and perhaps the wound proves incurable, and even the plaster of a recantation (which yet can seldom be obtained) may not prove wide enough for it. They wound the love and charity which he to whom they are spoken ought to have for his neighbour and give a fatal stab to friendship and Christian fellowship. We must therefore not only not be tale-bearers ourselves at any time, nor ever do any ill offices, but we should not give the least countenance to those that are. 2. We must not associate with peevish passionate people, that are exceptions, and apt to put the worst constructions upon everything, that pick quarrels upon the least occasion, and are quick, and high, and hot, in resenting affronts. These are contentious men, that kindle strife, Pro 26:21. The less we have to do with such the better, for it will be very difficult to avoid quarrelling with those that are quarrelsome.

Matthew Henry: Pro 26:23

This may be meant either, 1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and persecuting those to whom, or of whom, they are spoken; ill words and ill-will agree as well together as a potsherd and the dross of silver, which, now that the pot is broken and the dross separated from the silver, are fit to be thrown together to the dunghill. 2. Or of a wicked heart disguising itself with burning lips, burning with the professions of love and friendship, and even persecuting a man with flatteries; this is like a potsherd covered with the scum or dross of silver, with which one that is weak may be imposed upon, as if it were of some value, but a wise man is soon aware of the cheat. This sense agrees with the following verses.

Matthew Henry: Pro 26:24-26

There is cause to complain, not only of the want of sincerity in men's profession of friendship, and that they do not love so well as they pretend nor will serve their friends so much as they promise, but, which is much worse, of wicked designs in the profession of friendship, and the making of it subservient to the most malicious intentions. This is here spoken of as a common thing (Pro 26:24): He that hates his neighbour, and is contriving to do him a mischief, yet dissembles with his lips, professes to have a respect for him and to be ready to serve him, talks kindly with him, as Cain with Abel, asks, Art thou in health, my brother? as Joab to Amasa, that his malice may not be suspected and guarded against, and so he may have the fairer opportunity to execute the purposes of it, this man lays up deceit within him, that is, he keeps in his mind the mischief he intends to do his neighbour till he catches him at an advantage. This is malice which has no less of the subtlety than it has of the venom of the old serpent in it. Now, as to this matter, we are here cautioned, 1. Not to be so foolish as to suffer ourselves to be imposed upon by the pretensions of friendship. Remember to distrust when a man speaks fair; be not too forward to believe him unless you know him well, for it is possible there may be seven abominations in his heart, a great many projects of mischief against you, which he is labouring so industriously to conceal with his fair speech. Satan is an enemy that hates us, and yet in his temptations speaks fair, as he did to Eve, but it is madness to give credit to him, for there are seven abominations in his heart; seven other spirits does one unclean spirit bring more wicked than himself. 2. Not to be so wicked as to impose upon any with a profession of friendship; for, though the fraud may be carried on plausibly awhile, it will be brought to light, Pro 26:26. He whose hatred is covered by deceit will one time or other be discovered, and his wickedness shown, to his shame and confusion, before the whole congregation; and nothing will do more to make a man odious to all companies. Love (says one) is the best armour, but the worst cloak, and will serve dissemblers as the disguise which Ahab put on and perished in.

Matthew Henry: Pro 26:27

See here, 1. What pains men take to do mischief to others. As they put a force upon themselves by concealing their design with a profession of friendship, so they put themselves to a great deal of labour to bring it about; it is digging a pit, it is rolling a stone, hard work, and yet men will not stick at it to gratify their passion and revenge. 2. What preparation they hereby make of mischief to themselves. Their violent dealing will return upon their own heads; they shall themselves fall into the pit they digged, and the stone they rolled will return upon them, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. The righteous God will take the wise, not only in their own craftiness, but in their own cruelty. It is the plotter's doom. Haman is hanged on a gallows of his own preparing.

- nec lex est justior ulla

Quam necis artifices arte perire sua -

Nor is there any law more just than that

the contrivers of destruction should perish

by their own arts.

Matthew Henry: Pro 26:28

There are two sorts of lies equally detestable: - 1. A slandering lie, which avowedly hates those it is spoken of: A lying tongue hates those that are afflicted by it; it afflicts them by calumnies and reproaches because it hates them, and can thus smite them secretly where they are without defence; and it hates them because it has afflicted them and made them its enemies. The mischief of this is open and obvious; it afflicts, it hates, and owns it, and every body sees it. 2. A flattering lie, which secretly works the ruin of those it is spoken to. In the former the mischief is plain, and men guard against it as well as they can, but in this it is little suspected, and men betray themselves by being credulous of their own praises and the compliments that are passed upon them. A wise man therefore will be more afraid of a flatterer that kisses and kills than of a slanderer that proclaims war.

Matthew Henry: Pro 27:1

Here is, 1. A good caution against presuming upon time to come: Boast not thyself, no, not of tomorrow, much less of many days or years to come. This does not forbid preparing for tomorrow, but presuming upon tomorrow. We must not promise ourselves the continuance of our lives and comforts till tomorrow, but speak of it with submission to the will of God and as those who with good reason are kept at uncertainty about it. We must not take thought for the morrow (Mat 6:34), but we must cast our care concerning it upon God. See Jam 4:13-15. We must not put off the great work of conversion, that one thing needful, till tomorrow, as if we were sure of it, but today, while it is called today, hear God's voice. 2. A good consideration, upon which this caution is grounded: We know not what a day may bring forth, what event may be in the teeming womb, of time; it is a secret till it is born, Ecc 11:5. A little time may produce considerable changes, and such as we little think of. We know not what the present day may bring forth; the evening must commend it. Nescis quid serus vesper vehat - Thou knowest not what the close of evening may bring with it. God has wisely kept us in the dark concerning future events, and reserved to himself the knowledge of them, as a flower of the crown, that he may train us up in a dependence upon himself and a continued readiness for every event, Act 1:7.

Matthew Henry: Pro 27:2

Note, 1. We must do that which is commendable, for which even strangers may praise us. Our light must shine before men, and we must do good works that may be seen, though we must not do them on purpose that they may be seen. Let our own works be such as will praise us, even in the gates, Phi 4:8. 2. When we have done it we must not commend ourselves, for that is an evidence of pride, folly, and self-love, and a great lessening to a man's reputation. Every one will be forward to run him down that cries himself up. There may be a just occasion for us to vindicate ourselves, but it does not become us to applaud ourselves. Proprio laus sordet in ore - Self-praise defiles the mouth.

Matthew Henry: Pro 27:3-4

These two verses show the intolerable mischief, 1. Of ungoverned passion. The wrath of a fool, who when he is provoked cares not what he says and does, is more grievous than a great stone or a load of sand. It lies heavily upon himself. Those who have no command of their passions do themselves even sink under the load of them. The wrath of a fool lies heavily upon those he is enraged at, to whom, in his fury, he will be in danger of doing some mischief. It is therefore our wisdom not to give provocation to a fool, but, if he be in a passion, to get out of his way. 2. Of rooted malice, which is as much worse than the former as coals of juniper are worse than a fire of thorns. Wrath (it is true) is cruel, and does many a barbarous thing, and anger is outrageous; but a secret enmity at the person of another, an envy at his prosperity, and a desire of revenge for some injury or affront, are much more mischievous. One may avoid a sudden heat, as David escaped Saul's javelin, but when it grows, as Saul's did, to a settled envy, there is no standing before it; it will pursue; it will overtake. He that grieves at the good of another will be still contriving to do him hurt, and will keep his anger for ever.

Matthew Henry: Pro 27:5-6

Note, 1. It is good for us to be reproved, and told of our faults, by our friends. If true love in the heart has but zeal and courage enough to show itself in dealing plainly with our friends, and reproving them for what they say and do amiss, this is really better, not only than secret hatred (as Lev 19:17), but than secret love, that love to our neighbours which does not show itself in this good fruit, which compliments them in their sins, to the prejudice of their souls. Faithful are the reproofs of a friend, though for the present they are painful as wounds. It is a sign that our friends are faithful indeed if, in love to our souls, they will not suffer sin upon us, nor let us alone in it. The physician's care is to cure the patient's disease, not to please his palate. 2. It is dangerous to be caressed and flattered by an enemy, whose kisses are deceitful We can take no pleasure in them because we can put no confidence in them (Joab's kiss and Judas's were deceitful), and therefore we have need to stand upon our guard, that we be not deluded by them; they are to be deprecated. Some read it: The Lord deliver us from an enemy's kisses, from lying lips, and from a deceitful tongue.

Matthew Henry: Pro 27:7

Solomon here, as often in this book, shows that the poor have in some respects the advantage of the rich; for, 1. They have a better relish of their enjoyments than the rich have. Hunger is the best sauce. Coarse fare, with a good appetite to it has a sensible pleasantness in it, which those are strangers to whose hearts are overcharged with surfeiting. Those that fare sumptuously every day nauseate even delicate food, as the Israelites did the quails; whereas those that have no more than their necessary food, though it be such as the full soul would call bitter, to them it is sweet; they eat it with pleasure, digest it, and are refreshed by it. 2. They are more thankful for their enjoyments: The hungry will bless God for bread and water, while those that are full think the greatest dainties and varieties scarcely worth giving thanks for. The virgin Mary seems to refer to this when she says (Luk 1:53), The hungry, who know how to value God's blessings, are filled with good things, but the rich, who despise them, are justly sent empty away.

Matthew Henry: Pro 27:8

Note, 1. There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander; they are glad of a pretence to go abroad, and do not care for staying long at a place; they needlessly absent themselves from their own work and care, and meddle with that which belongs not to them. 2. Those that thus desert the post assigned to them are like a bird that wanders from her nest. It is an instance of their folly; they are like a silly bird; they are always wavering, like the wandering bird that hops from bough to bough and rests nowhere. It is unsafe; the bird that wanders is exposed; a man's place is his castle; he that quits it makes himself an easy prey to the fowler. When the bird wanders from her nest the eggs and young ones there are neglected. Those that love to be abroad leave their work at home undone. Let every man therefore, in the calling wherein he is called, therein abide, therein abide with God.

Matthew Henry: Pro 27:9-10

Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: " Thy own friend, especially if he have been thy father's friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him."It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon's son undid himself by forsaking the counsel of his father's friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Psa 66:16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother's house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, Psa 18:24.

Matthew Henry: Pro 27:11

Children are here exhorted to be wise and good, 1. That they may be a comfort to their parents and may make their hearts glad, even when the evil days come, and so recompense them for their care, Pro 23:15. 2. That they may be a credit to them: " That I may answer him that reproaches me with having been over-strict and severe in bringing up my children, and having taken a wrong method with them in restraining them from the liberties which other young people take. My son, be wise, and then it will appear, in the effect, that I went the wisest way to work with my children."Those that have been blessed with a religious education should in every thing conduct themselves so as to be a credit to their education and to silence those who say, A young saint, an old devil; and to prove the contrary, A young saint, an old angel.

Matthew Henry: Pro 27:12

This we had before, Pro 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.

Matthew Henry: Pro 27:13

This also we had before, Pro 20:16. 1. It shows who those are that are hastening to poverty, those that have so little consideration as to be bound for every body that will ask them and those that are given to women. Such as these will take up money as far as ever their credit will go, but they will certainly cheat their creditors at last, nay, they are cheating them all along. An honest man may be made a beggar, but he is not honest that makes himself one. 2. It advises us to be so discreet in ordering our affairs as not to lend money to those who are manifestly wasting their estates, unless they give very good security for it. Foolish lending is injustice to our families. He does not say, "Get another to be bound with him,"for he that makes himself a common voucher will have those to be his security who are as insolvent as himself; therefore take his garment.

Matthew Henry: Pro 27:14

Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend's face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, 2Co 12:6.

Matthew Henry: Pro 27:15-16

Here, as before, Solomon laments the case of him that has a peevish passionate wife, that is continually chiding, and making herself and all about her uneasy. 1. It is a grievance that there is no avoiding, for it is like a continual dropping in a very rainy day. The contentions of a neighbour may be like a sharp shower, troublesome for the time, yet, while it lasts, one may take shelter; but the contentions of a wife are like a constant soaking rain, for which there is no remedy but patience See Pro 19:13. 2. It is a grievance that there is no concealing. A wise man would hide it if he could, for the sake both of his own and his wife's reputation, but he cannot, any more than he can conceal the noise of the wind when it blows or the smell of a strong perfume. Those that are froward and brawling will proclaim their own shame, even when their friends, in kindness to them, would cover it.

Matthew Henry: Pro 27:17

This intimates both the pleasure and the advantage of conversation. One man is nobody; nor will poring upon a book in a corner accomplish a man as the reading and studying of men will. Wise and profitable discourse sharpens men's wits; and those that have ever so much knowledge may by conference have something added to them. It sharpens men's looks, and, by cheering the spirits, puts a briskness and liveliness into the countenance, and gives a man such an air as shows he is pleased himself and makes him pleasing to those about him. Good men's graces are sharpened by converse with those that are good, and bad men's lusts and passions are sharpened by converse with those that are bad, as iron is sharpened by its like, especially by the file. Men are filed, made smooth, and bright, and fit for business (who were rough, and dull, and inactive), by conversation. This is designed, 1. To recommend to us this expedient for sharpening ourselves, but with a caution to take heed whom we choose to converse with, because the influence upon us is so great either for the better or for the worse. 2. To direct us what we must have in our eye in conversation, namely to improve both others and ourselves, not to pass away time or banter one another, but to provoke one another to love and to good works and so to make one another wiser and better.

Matthew Henry: Pro 27:18

This is designed to encourage diligence, faithfulness, and constancy, even in mean employments. Though the calling be laborious and despicable, yet those who keep to it will find there is something to be got by it. 1. Let not a poor gardener, who keeps the fig-tree, be discouraged; though it require constant care and attendance to nurse up fig-trees, and, when they have grown to maturity, to keep them in good order, and gather the figs in their season, yet he shall be paid for his pains: He shall eat the fruit of it, 1Co 9:7. 2. Nay, let not a poor servant think himself incapable of thriving and being preferred; for if he be diligent in waiting on his master, observant of him and obedient to him, if he keep his master (so the word is), if he do all he can for the securing of his person and reputation and take care that his estate be not wasted or damaged, such a one shall be honoured, shall not only get a good word, but be preferred and rewarded. God is a Master who has engaged to put an honour on those that serve him faithfully, Joh 12:26.

Matthew Henry: Pro 27:19

This shows us that there is a way, 1. Of knowing ourselves. As the water is a looking-glass in which we may see our faces by reflection, so there are mirrors by which the heart of a man is discovered to a man, that is, to himself. Let a man examine his own conscience, his thoughts, affections, and intentions. Let him behold his natural face in the glass of the divine law (Jam 1:23), and he may discern what kind of man he is and what is his true character, which it will be of great use to every man rightly to know. 2. Of knowing one another by ourselves; for, as there is a similitude between the face of a man and the reflection of it in the water, so there is between one man's heart and another's for God has fashioned men's hearts alike; and in many cases we may judge of others by ourselves, which is one of the foundations on which that rule is built of doing to others as we would be done by, Exo 23:9 Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium - No one thing is so like another as man is to man. No person is so like himself as each person is to all besides. Cic. de Legib. lib. 1. One corrupt heart is like another, and so is one sanctified heart, for the former bears the same image of the earthy, the latter the same image of the heavenly.

Matthew Henry: Pro 27:20

Two things are here said to be insatiable, and they are two things near of kin - death and sin. 1. Death is insatiable. The first death, the second death, both are so. The grave is not clogged with the multitude of dead bodies that are daily thrown into it, but is still an open sepulchre, and cries, Give, give. Hell also has enlarged itself, and still has room for the damned spirits that are committed to that prison. Tophet is deep and large, Isa 30:33. 2. Sin is insatiable: The eyes of man are never satisfied, nor the appetites of the carnal mind towards profit or pleasure. The eye is not satisfied with seeing, nor is he the loves silver satisfied with silver. Men labour for that which surfeits, but satisfies not; nay, it is dissatisfying; but satisfies not; nay, it is dissatisfying; such a perpetual uneasiness have men justly been doomed to ever since our first parents were not satisfied with all the trees of Eden, but they must meddle with the forbidden tree. Those whose eyes are ever toward the Lord in him are satisfied, and shall for ever be so.

Matthew Henry: Pro 27:21

This gives us a touchstone by which we may try ourselves. Silver and gold are tried by putting them into the furnace and fining-pot; so is man tried by praising him. Let him be extolled and preferred, and then he will show himself what he is. 1. If a man be made, by the applause that is given him, proud, conceited, and scornful, - if he take the glory to himself which he should transmit to God, as Herod did, - if, the more he is praised, the more careless he is of what he says and does, - if he lie in bed till noon because his name is up, thereby it will appear that he is a vain foolish man, and a man who, though he be praised, has nothing in him truly praise-worthy. 2. If, on the contrary, a man is made by his praise more thankful to God, more respectful to his friends, more watchful against every thing that may blemish his reputation, more diligent to improve himself, and do good to others, that he may answer the expectations of his friends from him, by this it will appear that he is a wise and good man. He has a good temper of mind who knows how to pass by evil report and good report, and is still the same, 2Co 6:8.

Matthew Henry: Pro 27:22

Solomon had said (Pro 22:15), The foolishness which is bound in the heart of a child may be driven out by the rod of correction, for then the mind is to be moulded, the vicious habits not having taken root; but here he shows that, if it be not done then, it will be next to impossible to do it afterwards; if the disease be inveterate, there is a danger of its being incurable. Can the Ethiopian change his skin? Observe, 1. Some are so bad that rough and severe methods must be used with them, after gentle means have been tried in vain; they must be brayed in a mortar. God will take this way with them by his judgments; the magistrates must take this way with them by the rigour of the law. Force must be used with those that will not be ruled by reason, and love, and their own interest. 2. Some are so incorrigibly bad that even those rough and severe methods do not answer the end, their foolishness will not depart from them, so fully are their hearts set in them to do evil; they are often under the rod and yet not humbled, in the furnace and yet not refined, but, like Ahaz, trespass yet more (2Ch 28:22); and what remains then but that they should be rejected as reprobate silver?

Matthew Henry: Pro 27:23-27

Here is, I. A command given us to be diligent in our callings. It is directed to husbandmen and shepherds, and those that deal in cattle, but it is to be extended to all other lawful callings; whatever our business is, within doors or without, we must apply our minds to it. This command intimates, 1. That we ought to have some business to do in this world and not to live in idleness. 2. We ought rightly and fully to understand our business, and know what we have to do, and not meddle with that which we do not understand. 3. We ought to have an eye to it ourselves, and not turn over all the care of it to others. We should, with our own eyes, inspect the state of our flocks, it is the master's eye that makes them fat. 4. We must be discreet and considerate in the management of our business, know the state of things, and look well to them, that nothing may be lost, no opportunity let slip, but every thing done in proper time and order, and so as to turn to the best advantage. 5. We must be diligent and take pains; not only sit down and contrive, but be up and doing: "Set thy heart to thy herds, as one in care; lay thy hands, lay thy bones, to thy business."

II. The reasons to enforce this command. Consider,

1. The uncertainty of worldly wealth (Pro 27:24): Riches are not for ever. (1.) Other riches are not so durable as these are: " Look well to thy flocks and herds, thy estate in the country and the stock upon that, for these are staple commodities, which, in a succession, will be for ever, whereas riches in trade and merchandise will not be so; the crown itself may perhaps not be so sure to thy family as thy flocks and herds."(2.) Even these riches will go to decay if they be not well looked after. If a man had an abbey (as we say), and were slothful and wasteful, he might make an end of it. Even the crown and the revenues of it, if care be not taken, will suffer damage, nor will it continue to every generation without very good management. Though David had the crown entailed on his family, yet he looked well to his flocks, 1Ch 27:29, 1Ch 27:31.

2. The bounty and liberality of nature, or rather of the God of nature, and his providence (Pro 27:25): The hay appears. In taking care of the flocks and herds, (1.) "There needs no great labour, no ploughing or sowing; the food for them is the spontaneous product of the ground; thou hast nothing to do but to turn them into it in the summer, when the grass shows itself, and to gather the herbs of the mountains for them against winter. God has done his part; thou art ungrateful to him, and unjustly refusest to serve his providence, if thou dost not do thine."(2.) "There is an opportunity to be observed and improved, a time when the hay appears; but, if thou let slip that time, thy flocks and herds will fare the worse for it. As for ourselves, so for our cattle, we ought, with the ant, to provide meat in summer."

3. The profit of good husbandry in a family: "Keep thy sheep, and thy sheep will help to keep thee; thou shalt have food for thy children and servants, goats' milk enough (Pro 27:27); and enough is as good as a feast. Thou shalt have raiment likewise: the lambs' wool shall be for thy clothing. Thou shalt have money to pay thy rent; the goats thou shalt have to sell shall be the price of thy field; "nay, as some understand it, " Thou shalt become a purchaser, and buy land to leave to thy children,"(Pro 27:26). Note, (1.) If we have food and raiment, and wherewithal to give every body his own, we have enough, and ought to be not only content, but thankful. (2.) Masters of families must provide not only for themselves, but for their families, and see that their servants have a fitting maintenance. (3.) Plain food and plain clothing, if they be but competent, are all we should aim at. "Reckon thyself well done to if thou be clothed with home-spun cloth with the fleece of thy own lambs, and fed with goats' milk; let that serve for thy food which serves for the food of thy household and the maintenance of thy maidens. Be not desirous of dainties, far-fetched and dear-bought. "(4.) This should encourage us to be careful and industrious about our business, that that will bring in a sufficient maintenance for our families; we shall eat the labour of our hands.

Matthew Henry: Pro 28:1

See here, 1. What continual frights those are subject to that go on in wicked ways. Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when none pursues; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is, Psa 53:5. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards.

Degeneres animos timor arguit -

Fear argues a degenerate soul.

- Virgil

Quos diri conscia facti mens habet attonitos -

The consciousness of atrocious crimes astonishes

and confounds.

- Juvenal

If they flee when none pursues, what will they do when they shall see God himself pursuing them with his armies? Job 20:24; Job 15:24. See Deu 28:25; Lev 26:36. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence and so keep themselves in the love of God: The righteous are bold as a lion, as a young lion; in the greatest dangers they have a God of almighty power to trust to. Therefore will not we fear though the earth be removed. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. None of those things move me.

Hie murus aheneus esto, nil conscire sibi -

Be this thy brazen bulwark of defence,

Still to preserve thy conscious innocence.

- Hon.

Matthew Henry: Pro 28:2

Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1Ki 16:8, etc., or soon cut off by the hand of God or of a foreign enemy, as 2Ki 24:5, etc. As the people suffer for the sins of the prince,

Delirant reges, plectuntur Achivi -

Kings play the madmen, and their people suffer for it,

so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.

Matthew Henry: Pro 28:3

See here, 1. How hard-hearted poor people frequently are to one another, not only not doing such good offices as they might do one to another, but imposing upon and over-reaching one another. Those who know by experience the miseries of poverty should be compassionate to those who suffer the like, but they are inexcusably barbarous if they be injurious to them. 2. How imperious and griping those commonly are who, being indigent and necessitous, get into power. If a prince prefer a poor man, he forgets that ever he was poor, and none shall be so oppressive to the poor as he, nor squeeze them so cruelly. The hungry leech and the dry sponge suck most. Set a beggar on horseback, and he will ride without mercy. He is like a sweeping rain, which washes away the corn in the ground, and lays and beats out that which has grown, so that it leaves no food. Princes therefore ought not to put those into places of trust who are poor, and in debt, and behind-hand in the world, nor any who make it their main business to enrich themselves.

Matthew Henry: Pro 28:4

Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another's hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil's kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.

Matthew Henry: Pro 28:5

Note, I. As the prevalency of men's lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph 4:18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.

II. As men's seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God's glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, Joh 7:17. A good understanding those have, and a better they shall have, that do his commandments, Psa 111:10; 1Co 2:12, 1Co 2:15.

Matthew Henry: Pro 28:6

Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness - also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.

Matthew Henry: Pro 28:7

Note, 1. Religion is true wisdom, and it makes men wise in every relation. He that conscientiously keeps the law is wise, and he will be particularly a wise son, that is, will act discreetly towards his parents, for the law of God teaches him to do so. 2. Bad company is a great hindrance to religion. Those that are companions of riotous men, that choose such for their companions and delight in their conversation, will certainly be drawn from keeping the law of God and drawn to transgress it, Psa 119:115. 3. Wickedness is not only a reproach to the sinner himself, but to all that are akin to him. He that keeps rakish company, and spends his time and money with them, not only grieves his parents, but shames them; it turns to their disrepute, as if they had not done their duty to him. They are ashamed that a child of theirs should be scandalous and abusive to their neighbours.

Matthew Henry: Pro 28:8

Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Luk 19:24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.

Matthew Henry: Pro 28:9

Note, 1. It is by the word and prayer that our communion with God is kept up. God speaks to us by his law, and expects we should hear him and heed him; we speak to him by prayer, to which we wait for an answer of peace. How reverent and serious should we be, whenever we are hearing from and speaking to the Lord of glory! 2. If God's word be not regarded by us, our prayers shall not only not be accepted of God, but they shall be an abomination to him, not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much his delight. See Isa 1:11, Isa 1:15. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls; God will therefore justly refuse him when he calls. See Pro 1:24, Pro 1:28.

Matthew Henry: Pro 28:10

Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mat 23:14, Mat 23:15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.

Matthew Henry: Pro 28:11

Note, 1. Those that are rich are apt to think themselves wise, because, whatever else they are ignorant of, they know how to get and save; and those that are purse-proud expect that all they say should be regarded as an oracle and a law, and that none should dare to contradict them, but every sheaf bow to theirs; this humour is fed by flatterers, who, because (like Jezebel's prophets) they are fed at their table, cry up their wisdom. 2. Those that are poor often prove themselves wiser than they: A poor man, who has taken pains to get wisdom, having no other way (as the rich man has) to get a reputation, searches him out, and makes it to appear that he is not such a scholar, nor such a politician, as he is taken to be. See how variously God dispenses his gifts; to some he gives wealth, to others wisdom, and it is easy to say which of these is the better gift, which we should covet more earnestly.

Matthew Henry: Pro 28:12

Note, 1. The comfort of the people of God is the honour of the nation in which they live. There is a great glory dwelling in the land when the righteous do rejoice, when they have their liberty, the free exercise of their religion, and are not persecuted, when the government countenances them and speaks comfortably to them, when they prosper and grow rich, and, much more, when they are preferred and employed and have power put into their hands. 2. The advancement of the wicked is the eclipsing of the beauty of a nation: When the wicked rise and get head they make head against all that is sacred, and then a man is hidden, a good man is thrust into obscurity, is necessitated to abscond for his own safety; corruptions prevail so generally that, as in Elijah's time, there seem to be no good men left, the wicked walk so thickly on every side.

Matthew Henry: Pro 28:13

Here is, 1. The folly of indulging sin, of palliating and excusing it, denying or extenuating it, diminishing it, dissembling it, or throwing the blame of it upon others: He that thus covers his sins shall not prosper, let him never expect it. He shall not succeed in his endeavour to cover his sin, for it will be discovered, sooner or later. There is nothing hid which shall not be revealed. A bird of the air shall carry the voice. Murder will out, and so will other sins. He shall not prosper, that is, he shall not obtain the pardon of his sin, nor can he have any true peace of conscience. David owns himself to have been in a constant agitation while he covered his sins, Psa 32:3, Psa 32:4. While the patient conceals his distemper he cannot expect a cure. 2. The benefit of parting with it, both by a penitent confession and a universal reformation: He that confesses his guilt to God, and is careful not to return to sin again, shall find mercy with God, and shall have the comfort of it in his own bosom. His conscience shall be eased and his ruin prevented. See 1Jo 1:9; Jer 3:12, Jer 3:13. When we set sin before our face (as David, My sin is ever before me ) God casts it behind his back.

Matthew Henry: Pro 28:14

Here is, 1. The benefit of a holy caution. It sounds strangely, but it is very true: Happy is the man that feareth always. Most people think that those are happy who never fear; but there is a fear which is so far from having torment in it that it has in it the greatest satisfaction. Happy is the man who always keeps up in his mind a holy awe and reverence of God, his glory, goodness, and government, who is always afraid of offending God and incurring his displeasure, who keeps conscience tender and has a dread of the appearance of evil, who is always jealous of himself, distrustful of his own sufficiency, and lives in expectation of troubles and changes, so that, whenever they come, they are no surprise to him. He who keeps up such a fear as this will live a life of faith and watchfulness, and therefore happy is he, blessed and holy. 2. The danger of a sinful presumption: He that hardens his heart, that mocks at fear, and sets God and his judgments at defiance, and receives not the impressions of his word or rod, shall fall into mischief; his presumption will be his ruin, and whatever sin (which is the greatest mischief) he falls into it is owing to the hardness of his heart.

Matthew Henry: Pro 28:15

It is written indeed, Thou shalt not speak evil of the ruler of thy people; but if he be a wicked ruler, that oppresses the people, especially the poor people, robbing them of the little they have and making a prey of them, whatever we may call him, this scripture calls him a roaring lion and a ranging bear. 1. In respect of his character. He is brutish, barbarous, and blood-thirsty; he is rather to be put among the beasts of prey, the wildest and most savage, than to be reckoned of that noble rank of beings whose glory is reason and humanity. 2. In respect of the mischief he does to his subjects. He is dreadful as the roaring lion, who makes the forest tremble; he is devouring as a hungry bear, and the more necessitous he is the more mischief he does and the more greedy of gain he is.

Matthew Henry: Pro 28:16

Two things are here intimated to be the causes of the mal-administration of princes: - 1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Exo 18:21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.

Matthew Henry: Pro 28:17

This agrees with that ancient law, Whoso sheddeth man's blood, by man shall his blood be shed (Gen 9:6), and proclaims, 1. The doom of the shedder of blood. He that has committed murder, though he flees for his life, shall be continually haunted with terrors, shall himself flee to the pit, betray himself, and torment himself, like Cain, who, when he had killed his brother, became a fugitive and a vagabond, and trembled continually. 2. The duty of the avenger of blood, whether the magistrate or the next of kin, or whoever are concerned in making inquisition for blood, let them be close and vigorous in the prosecution, and let it not be bought off. Those that acquit the murderer, or do any thing to help him off, come in sharers in the guilt of blood; nor can the land be purged from blood but by the blood of him that shed it, Num 35:33.

Matthew Henry: Pro 28:18

Note, 1. Those that are honest are always safe. He that acts with sincerity, that speaks as he thinks, has a single eye, in every thing, to the glory of God and the good of his brethren, that would not, for a world, do an unjust thing if he knew it, that in all manner of conversation walks uprightly, he shall be saved hereafter. We find a glorious company of those in whose mouth was found no guile, Rev 14:5. They shall be safe now. Integrity and uprightness will preserve men, will give them a holy security in the worst of times; for it will preserve their comfort, their reputation, and all their interests. They may be injured, but they cannot be hurt. 2. Those that are false and dishonest are never safe: He that is perverse in his ways, that thinks to secure himself by fraudulent practices, by dissimulation and treachery, or by an estate ill-got, he shall fall, nay, he shall fall at once, not gradually, and with warning given, but suddenly, without previous notice, for he is least safe when he is most secure. He falls at once, and so has neither time to guard against his ruin nor to provide for it; and, being a surprise upon him, it will be so much the greater terror to him.

Matthew Henry: Pro 28:19

Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land, and tends his shop, and minds his business, whatever it is, he shall have plenty of bread, of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands. 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons, drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough, shall be satiated or replenished with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.

Matthew Henry: Pro 28:20

Here, 1. We are directed in the true way to be happy, and that is to be holy and honest. He that is faithful to God and man shall be blessed of the Lord, and he shall abound with blessings of the upper and nether springs. Men shall praise him, and pray for him, and be ready to do him any kindness. He shall abound in doing good, and shall himself be a blessing to the place where he lives. Usefulness shall be the reward of faithfulness, and it is a good reward. 2. We are cautioned against a false and deceitful way to happiness, and that is, right or wrong, raising an estate suddenly. Say not, This is the way to abound with blessings, for he that makes haste to be rich, more haste than good speed, shall not be innocent; and, if he be not, he shall not be blessed of God, but rather bring a curse upon what he has; nor, if he be not innocent, can he long be easy to himself; he shall not be accounted innocent by his neighbours, but shall have their ill will and ill word. He does not say that he cannot be innocent, but there is all the probability in the world that he will not prove so: He that hasteth with his feet sinneth, stumbleth, falleth. Sed quae reverentia legum, quis metus, aut pudor, est unquam properantis avari? - What reverence for law, what fear, what shame, was ever indicated by an avaricious man hasting to be rich?

Matthew Henry: Pro 28:21

Note, 1. It is a fundamental error in the administration of justice, and that which cannot but lead men to abundance of transgression, to consider the parties concerned more than the merits of the cause, so as to favour one because he is a gentleman, a scholar, my countryman, my old acquaintance, has formerly done me a kindness, or may do me one, or is of my party and persuasion, and to bear hard on the other party because he is a stranger, a poor man, has done me an ill turn, is or has been my rival, or is not of my mind, or has voted against me. Judgment is perverted when any consideration of this kind is admitted into the scale, any thing but pure right. 2. Those that are partial will be paltry. Those that have once broken through the bonds of equity, though, at first, it must be some great bribe, some noble present, that would bias them, yet, when they have debauched their consciences, they will, at length, be so sordid that for a piece of bread they will give judgment against their consciences; they will rather play at small game than sit out.

Matthew Henry: Pro 28:22

Here again Solomon shows the sin and folly of those that will be rich; they are resolved that they will be so, per fas, per nefas - right or wrong; they will be so with all speed; they are getting hastily an estate. 1. They have no comfort in it: They have an evil eye, that is, they are always grieving at those that have more than they, and always grudging their necessary expenses, because they think the former keep them from seeming rich, the latter from being so, and between both they must needs be perpetually uneasy. 2. They have no assurance of the continuance of it, and yet take no thought to provide against the loss of it: Poverty shall come upon them, and the riches which they made wings for, that they might fly to them, will make themselves wings to fly from them; but they are secure and improvident, and do not consider this, that while they are making haste to be rich they are really making haste to be poor, else they would not trust to uncertain riches.

Matthew Henry: Pro 28:23

Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.

Matthew Henry: Pro 28:24

As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Mat 15:5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, " It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us."With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?

Matthew Henry: Pro 28:25

Note, 1. Those make themselves lean, and continually unquiet, that are haughty and quarrelsome, for they are opposed to those that shall be made fat: He that is of a proud heart, that is conceited of himself and looks with a contempt upon all about him, that cannot bear either competition or contradiction, he stirs up strife, makes mischief, and creates disturbance to himself and every body else. 2. Those make themselves fat, and always easy, that live in a continual dependence upon God and his grace: He who puts his trust in the Lord, who, instead of struggling for himself, commits his cause to God, shall be made fat. He saves the money which others spend upon their pride and contentiousness; he enjoys himself, and has abundant satisfaction in his God; and thus his soul dwells at ease, and he is most likely to have plenty of outward good things. None live so easily, so pleasantly, as those who live by faith.

Matthew Henry: Pro 28:26

Here is, 1. The character of a fool: He trusts to his own heart, to his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, and the good opinion he has of himself; he that does so is a fool, for he trusts to that, not only which is deceitful above all things (Jer 17:9), but which has often deceived him. This implies that it is the character of a wise man (as before, Pro 28:25) to put his trust in the Lord, and in his power and promise, and to follow his guidance, Pro 3:5, Pro 3:6. 2. The comfort of a wise man: He that walks wisely, that trusts not to his own heart, but is humble and self-diffident, and goes on in the strength of the Lord God, he shall be delivered; when the fool, that trusts in his own heart, shall be destroyed.

Matthew Henry: Pro 28:27

Here is, 1. A promise to the charitable: He that gives to the poor shall himself be never the poorer for so doing; he shall not lack. If he have but little, and so be in danger of lacking, let him give out of his little, and that will prevent it from coming to nothing; as the bounty of the widow of Sarepta to Elijah (for whom she made a little cake first) saved what she had, when it was reduced to a handful of meal. If he have much, let him give much out of it, and that will prevent its growing less; he and his shall not want what is given in pious charity. What we gave we have. 2. A threatening to the uncharitable: He that hides his eyes, that he may not see the miseries of the poor nor read their petitions, lest his eye should affect his heart and extort some relief from him, he shall have many a curse, both from God and man, and neither causeless, and therefore they shall come. Woeful is the condition of that man who has the word of God and the prayers of the poor against him.

Matthew Henry: Pro 28:28

This is to the same purport with what we had, Pro 28:12. 1. When bad men are preferred, that which is good is clouded and run down. When power is put into the hands of the wicked, men hide themselves; wise men retire into privacy, and decline public business, not caring to be employed under them; rich men get out of the way, for fear of being squeezed for what they have; and, which is worst of all, good men abscond, despairing to do good and fearing to be persecuted and ill-treated. 2. When bad men are disgraced, degraded, and their power taken from them, then that which is good revives again, then the righteous increase; for, when they perish, good men will be put in their room, who will, by their example and interest, countenance religion and righteousness. It is well with a land when the number of good people increases in it; and it is therefore the policy of all princes, states, and potentates, to encourage them and to take special care of the good education of youth.

Matthew Henry: Pro 29:1

Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are often reproved by parents and friends, by magistrates and ministers, by the providence of God and by their own consciences, have had their sins set in order before them and fair warning given them of the consequences of them, but all in vain; they harden their necks. Perhaps they fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they go on in the sins for which they are reproved; they will not bow their necks to the yoke, but are children of Belial; they refuse reproof (Pro 10:17), despise it (Pro 5:12), hate it, Pro 12:1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition, shall be destroyed; those that will not be reformed must expect to be ruined; if the rods answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their security, and without remedy; they have sinned against the preventing remedy, and therefore let them not expect any recovering remedy. Hell is remediless destruction. They shall be destroyed, and no healing, so the word is. If God wounds, who can heal?

Matthew Henry: Pro 29:2

This is what was said before, Pro 28:12, Pro 28:28. 1. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Such a conviction are even the common people under of the excellency of virtue and religion that they will rejoice when they see them preferred and countenanced; and, on the contrary, let men have ever so much honour or power, if they be wicked and vicious, and use it ill, they make themselves contemptible and base before all the people (as those priests, Mal 2:9) and subjects will think themselves miserable under such a government.

Matthew Henry: Pro 29:3

Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a philosopher (for that signifies a lover of wisdom ), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.

Matthew Henry: Pro 29:4

Here is, 1. The happiness of a people under a good government. The care and business of a prince should be to establish the land, to maintain its fundamental laws, to settle the minds of his subjects and make them easy, to secure their liberties and properties from hostilities and for posterity, and to set in order the things that are wanting; this he must do by judgment, by wise counsels, and by the steady administration of justice, without respect of persons, which will have these good effects. 2. The misery of a people under a bad government: A man of oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or superstitious, or that invades the priest's office, as Saul and Uzziah - or a man that aims at nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope of one, persecute the innocent - such governors as these will ruin a country.

Matthew Henry: Pro 29:5

Those may be said to flatter their neighbours who commend and applaud that good in them (the good they do or the good they have) which really either is not or is not such as they represent it, and who profess that esteem and that affection for them which really they have not; these spread a net for their feet. 1. For their neighbours' feet, whom they flatter. They have an ill design in it; they would not praise them as they do but that they hope to make an advantage of them; and it is therefore wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them up with pride, and makes them conceited and confident of themselves, and so proves a net that entangles them in sin. 2. For their own feet; so some understand it. He that flatters others, in expectation that they will return his compliments and flatter him, does but make himself ridiculous and odious even to those he flatters.

Matthew Henry: Pro 29:6

Here is, 1. The peril of a sinful way. There is not only a punishment at the end of it, but a snare in it. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, Pro 5:22. 2. The pleasantness of the way of holiness. The snare that is in the transgression of evil men spoils all their mirth, but righteous men are kept from those snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their own fault if they do not rejoice evermore. If there be any true joy on this side heaven, doubtless those have it whose conversation is in heaven.

Matthew Henry: Pro 29:7

It is a pity but that every one who sues sub formâ pauperis - as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Psa 41:1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job 29:16.

Matthew Henry: Pro 29:8

See here, 1. Who are the men that are dangerous to the public - scornful men. When such are employed in the business of the state they do things with precipitation, because they scorn to deliberate, and will not take time for consideration and consultation; they do things illegal and unjustifiable, because they scorn to be hampered by laws and constitutions; they break their faith, because they scorn to be bound by their word, and provoke the people, because they scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin reads it) they set a city on fire; they sow discord among the citizens and run them into confusion. Those are scornful men that mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious. Such men are the plagues of their generation; they bring God's judgments upon a land, set men together by the ears, and so bring all to confusion. 2. Who are the men that are the blessings of a land - the wise men who by promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent counsels, reconcile contending parties and prevent the mischievous consequences of divisions. Proud and foolish men kindle the fires which wise and good men must extinguish.

Matthew Henry: Pro 29:9

A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by contending with him to think either of fastening reason upon him or gaining right from him: If a wise man contend with a wise man, he may hope to be understood, and, as far as he has reason and equity on his side, to carry his point, at least to bring the controversy to a head and make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. 1. Whether the foolish man he contends with rage or laugh, whether he take angrily or scornfully what is said to him, whether he rail at it or mock at it, one of the two he will do, and so there will be no rest. However it is given, it will be ill-taken, and the wisest man must expect to be either scolded or ridiculed if he contend with a fool. He that fights with a dunghill, whether he be conqueror or conquered, is sure to be defiled. 2. Whether the wise man himself rage or laugh, whether he take the serious or the jocular way of dealing with the fool, whether he be severe or pleasant with him, whether he come with a rod or with the spirit of meekness (1Co 4:21), it is all alike, no good is done. We have piped unto you, and you have not danced, mourned unto you, and you have not lamented.

Matthew Henry: Pro 29:10

Note, 1. Bad men hate their best friends: The blood-thirsty, all the seed of the old serpent, who was a murderer from the beginning, all that inherit his enmity against the seed of the woman, hate the upright; they seek the ruin of good men because they condemn the wicked world and witness against it. Christ told his disciples that they should be hated of all men. Bloody men do especially hate upright magistrates, who would restrain and reform them, and put the laws in execution against them, and so really do them a kindness. 2. Good men love their worst enemies: The just, whom the bloody men hate, seek their soul, pray for their conversion, and would gladly do any thing for their salvation. This Christ taught us. Father, forgive them. The just seek his soul, that is, the soul of the upright, whom the bloody hate (so it is commonly understood), seek to protect it from violence, and save it from, or avenge it at, the hands of the blood-thirsty.

Matthew Henry: Pro 29:11

Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind, - who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel, - who, whatever is started in discourse, quickly shoots his bolt, - who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it, - who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere - True oratory requires an occasional pause. Plin. Ep. 7.6.

Matthew Henry: Pro 29:12

Note, 1. It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a wrong judgment themselves of persons and things, according to the lies they give credit to, but they encourage others to give wrong informations. Lies will be told to those that will hearken to them; but the receiver, in this case, is as bad as the thief. 2. Those that do so will have all their servants wicked. All their servants will appear wicked, for they will have lies told of them; and they will be wicked, for they will tell lies to them. All that have their ear will fill their ear with slanders and false characters and representations; and so if princes, as well as people, will be deceived, they shall be deceived, and, instead of devolving the guilt of their own false judgments upon their servants that misinformed them, they must share in their servants' guilt, and on them will much of the blame lie for encouraging such misinformations and giving countenance and ear to them.

Matthew Henry: Pro 29:13

This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness ( deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon both and gives them both the comforts of this life. To some of both sorts he gives his grace. He enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them repentance, as Zaccheus. 2. By those that we think could best be spared. The poor and the deceitful we are ready to look upon as blemishes of Providence, but God makes even them to display the beauty of Providence; he has wise ends not only in leaving the poor always with us, but in permitting the deceived and the deceiver, for both are his (Job 12:16) and turn to his praise.

Matthew Henry: Pro 29:14

Here is, 1. The duty of magistrates, and that is, to judge faithfully between man and man, and to determine all causes brought before them, according to truth and equity, particularly to take care of the poor, not to countenance them in an unjust cause for the sake of their poverty (Exo 23:3), but to see that their poverty do not turn to their prejudice if they have a just cause. The rich will look to themselves, but the poor and needy the prince must defend (Psa 82:3) and plead for, Pro 31:9. 2. The happiness of those magistrates that do their duty. Their throne of honour, their tribunal of judgment, shall be established for ever. This will secure to them the favour of God and strengthen their interest in the affections of their people, both which will be the establishment of their power, and help to transmit it to posterity and perpetuate it in the family.

Matthew Henry: Pro 29:15

Parents, in educating their children, must consider, 1. The benefit of due correction. They must not only tell their children what is good and evil, but they must chide them, and correct them too, if need be, when they either neglect that which is good or do that which is evil. If a reproof will serve without the rod, it is well, but the rod must never be used without a rational and grave reproof; and then, though it may be a present uneasiness both to the father and to the child, yet it will give wisdom. Vexatio dat intellectum - Vexation sharpens the intellect. The child will take warning, and so will get wisdom. 2. The mischief of undue indulgence: A child that is not restrained or reproved, but is left to himself, as Adonijah was, to follow his own inclinations, may do well if he will, but, if he take to ill courses, nobody will hinder him; it is a thousand to one but he proves a disgrace to his family, and brings his mother, who fondled him and humoured him in his licentiousness, to shame, to poverty, to reproach, and perhaps will himself be abusive to her and give her ill language.

Matthew Henry: Pro 29:16

Note, 1. The more sinners there are the more sin there is: When the wicked, being countenanced by authority, grow numerous, and walk on every side, no marvel if transgression increases, as a plague in the country is said to increase when still more and more are infected with it. Transgression grows more impudent and bold, more imperious and threatening, when there are many to keep it in countenance. In the old world, when men began to multiply, they began to degenerate and corrupt themselves and one another. 2. The more sin there is the nearer is the ruin threatened. Let not the righteous have their faith and hope shocked by the increase of sin and sinners. Let them not say that they have cleansed their hands in vain, or that God has forsaken the earth, but wait with patience; the transgressors shall fall, the measure of their iniquity will be full, and then they shall fall from their dignity and power, and fall into disgrace and destruction, and the righteous shall have the satisfaction of seeing their fall (Psa 37:34), perhaps in this world, certainly in the judgment of the great day, when the fall of God's implacable enemies will be the joy and triumph of glorified saints. See Isa 66:24; Gen 19:28.

Matthew Henry: Pro 29:17

Note, 1. It is a very happy thing when children prove the comfort of their parents. Good children are so; they give them rest, make them easy, and free from the many cares they have had concerning them; yea, they give delight unto their souls. It is a pleasure to parents, which none know but those that are blessed with it, to see the happy fruit of the good education they have given their children, and to have a prospect of their well-doing for both worlds; it gives delight proportionable to the many thoughts of heart that have been concerning them. 2. In order to this, children must be trained up under a strict discipline, and not suffered to do what they will and to go without rebuke when they do amiss. The foolishness bound up in their hearts must by correction be driven out when they are young, or it will break out, to their own and their parents' shame, when they are grown up.

Matthew Henry: Pro 29:18

See here, I. The misery of the people that want a settled ministry: Where there is no vision, no prophet to expound the law, no priest or Levite to teach the good knowledge of the Lord, no means of grace, the word of the Lord is scarce, there is no open vision (1Sa 3:1), where it is so the people perish; the word has many significations, any of which will apply here. 1. The people are made naked, stripped of their ornaments and so exposed to shame, stripped of their armour and so exposed to danger. How bare does a place look without Bibles and ministers, and what an easy prey is it to the enemy of souls! 2. The people rebel, not only against God, but against their prince; good preaching would make people good subjects, but, for want of it, they are turbulent and factious, and despise dominions, because they know no better. 3. The people are idle, or they play, as the scholars are apt to do when the master is absent; they do nothing to any good purpose, but stand all the day idle, and sporting in the market-place, for want of instruction what to do and how to do it. 4. They are scattered as sheep having no shepherd, for want of the masters of assemblies to call them and keep them together, Mar 6:34. They are scattered from God and their duty by apostasies, from one another by divisions; God is provoked to scatter them by his judgments, 2Ch 15:3, 2Ch 15:5. 5. They perish; they are destroyed for lack of knowledge, Hos 4:6. See what reason we have to be thankful to God for the plenty of open vision which we enjoy.

II. The felicity of a people that have not only a settled, but a successful ministry among them, the people that hear and keep the law, among whom religion is uppermost; happy are such a people and every particular person among them. It is not having the law, but obeying it, and living up to it, that will entitle us to blessedness.

Matthew Henry: Pro 29:19

Here is the description of an unprofitable, slothful, wicked servant, a slave that serves not from conscience, or love, but purely from fear. Let those that have such servants put on patience to bear the vexation and not disturb themselves at it. See their character. 1. No rational words will work upon them; they will not be corrected and reformed, not brought to their business, nor cured of their idleness and laziness, by fair means, no, nor by foul words; even the most gentle master will be forced to use severity with them; no reason will serve their turn, for they are unreasonable. 2. No rational words will be got from them. They are dogged and sullen; and, though they understand the questions you ask them, they will not give you an answer; though you make it ever so plain to them what you expect from them, they will not promise you to mend what is amiss nor to mind their business. See the folly of those servants whose mouth by their silence calls for strokes; they might be corrected by words and save blows, but they will not.

Matthew Henry: Pro 29:20

Solomon here shows that there is little hope of bringing a man to wisdom that is hasty either, 1. Through rashness and inconsideration: Seest thou a man that is hasty in his matters, that is of a light desultory wit, that seems to take a thing quickly, but takes it by the halves, gallops over a book or science, but takes no time to digest it, no time to pause or muse upon a business? There is more hope of making a scholar and a wise man of one that is dull and heavy, and slow in his studies, than of one that has such a mercurial genius and cannot fix. 2. Through pride and conceitedness: Seest thou a man that is forward to speak to every matter that is started, and affects to speak first to it, to open it, and speak last to it, to give judgment upon it, as if he were an oracle? There is more hope of a modest fool, who is sensible of his folly, than of such a self-conceited one.

Matthew Henry: Pro 29:21

Note, 1. It is an imprudent thing in a master to be too fond of a servant, to advance him too fast, and admit him to be too familiar with him, to suffer him to be over-nice and curious in his diet, and clothing, and lodging, and so to bring him up delicately, because he is a favourite, and an agreeable servant; it should be remembered that he is a servant, and, by being thus indulged, will be spoiled for any other place. Servants must endure hardness. 2. It is an ungrateful thing in a servant, but what is very common, to behave insolently because he has been used tenderly. The humble prodigal thinks himself unworthy to be called a son, and is content to be a servant; the pampered slave thinks himself too good to be called a servant, and will be a son at the length, will take his ease and liberty, will be on a par with his master, and perhaps pretend to the inheritance. Let masters give their servants that which is equal and fit for them, and neither more nor less. This is very applicable to the body, which is a servant to the soul; those that delicately bring up the body, that humour it, and are over-tender of it, will find that at length it will forget its place, and become a son, a master, a perfect tyrant.

Matthew Henry: Pro 29:22

See here the mischief that flows from an angry, passionate, furious disposition. 1. It makes men provoking to one another: An angry man stirs up strife, is troublesome and quarrelsome in the family and in the neighbourhood, blows the coals, and even forces those to fall out with him that would live peaceable and quietly by him. 2. It makes men provoking to God: A furious man, who is wedded to his humours and passions, cannot but abound in transgressions. Undue anger is a sin which is the cause of many sins; it not only hinders men from calling upon God's name, but it occasions their swearing, and cursing, and profaning God's name.

Matthew Henry: Pro 29:23

This agrees with what Christ said more than once, 1. That those who exalt themselves shall be abased. Those that think to gain respect by lifting up themselves above their rank, by looking high, talking big, appearing fine, and applauding themselves, will on the contrary expose themselves to contempt, lose their reputation, and provoke God by humbling providences to bring them down and lay them low. 2. That those who humble themselves shall be exalted, and shall be established in their dignity: Honour shall uphold the humble in spirit; their humility is their honour, and that shall make them truly and safely great, and recommend them to the esteem of all that are wise and good.

Matthew Henry: Pro 29:24

See here what sin and ruin those involve themselves in who are drawn away by the enticement of sinners. 1. They incur a great deal of guilt: He does so that goes partner with such as rob and defraud, and casts in his lot among them, Pro 1:11, etc. The receiver is as bad as the thief; and, being drawn in to join with him in the commission of the sin, he cannot escape joining with him in the concealment of it, though it be with the most horrid perjuries and execrations. They hear cursing when they are sworn to tell the whole truth, but they will not confess. 2. They hasten to utter ruin: They even hate their own souls, for they wilfully do that which will be the inevitable destruction of them. See the absurdities sinners are guilty of; they love death, than which nothing is more dreadful, and hate their own souls, than which nothing is more dear.

Matthew Henry: Pro 29:25

Here, 1. We are cautioned not to dread the power of man, neither the power of a prince nor the power of the multitude; both are formidable enough, but the slavish fear of either brings a snare, that is, exposes men to many insults (some take a pride in terrifying the timorous), or rather exposes men to many temptations. Abraham, for fear of man, denied his wife, and Peter his Master, and many a one his God and religion. We must not shrink from duty, nor commit sin, to avoid the wrath of man, nor, though we see it coming upon us, be disquieted with fear, Dan 3:16; Psa 118:6. He must himself die (Isa 51:12) and can but kill our body, Luk 12:5. 2. We are encouraged to depend upon the power of God, which would keep us from all that fear of man which has either torment or temptation in it. Whoso puts his trust in the Lord, for protection and supply in the way of duty, shall be set on high, above the power of man and above the fear of that power. A holy confidence in God makes a man both great and easy, and enables him to look with a gracious contempt upon the most formidable designs of hell and earth against him. If God be my salvation, I will trust and not be afraid.

Matthew Henry: Pro 29:26

See here, 1. What is the common course men take to advance and enrich themselves, and make themselves great: they seek the ruler's favour, and, as if all their judgment proceeded from him, to him they make all their court. Solomon was himself a ruler, and knew with what sedulity men made their application to him, some on one errand, others on another, but all for his favour. It is the way of the world to make interest with great men, and expect much from the smiles of second causes, which yet are uncertain, and frequently disappoint them. Many take a great deal of pains in seeking the ruler's favour and yet cannot have it; many have it for a little while, but they cannot keep themselves in it, by some little turn or other they are brought under his displeasure; many have it, and keep it, and yet it does not answer their expectation, they cannot make that hand of it that they promised themselves they should. Haman had the ruler's favour, and yet it availed him nothing. 2. What is the wisest course men can take to be happy. Let them look up to God, and seek the favour of the Ruler of rulers; for every man's judgment proceeds from the Lord. It is not with us as the ruler pleases; his favour cannot make us happy, his frowns cannot make us miserable. But it is as God pleases; every creature is that to us that God makes it to be, no more and no other. He is the first Cause, on which all second causes depend; if he help not, they cannot, 2Ki 6:27; Job 34:29.

Matthew Henry: Pro 29:27

This expresses not only the innate contrariety that there is between virtue and vice, as between light and darkness, fire and water, but the old enmity that has always been between the seed of the woman and the seed of the serpent, Gen 3:15. 1. All that are sanctified have a rooted antipathy to wickedness and wicked people. They have a good will to the souls of all (God has, and would have none perish); but they hate the ways and practices of those that are impious towards God and injurious towards men; they cannot hear of them nor speak of them without a holy indignation; they loathe the society of the ungodly and unjust, and dread the thought of giving them any countenance, but do all they can to bring the wickedness of the wicked to an end. Thus an unjust man makes himself odious to the just, and it is one part of his present shame and punishment that good men cannot endure him. 2. All that are unsanctified have a like rooted antipathy to godliness and godly people: He that is upright in the way, that makes conscience of what he says and does, is an abomination to the wicked, whose wickedness is restrained perhaps and suppressed, or, at least, shamed and condemned, by the uprightness of the upright. Thus Cain did, who was of his father the devil. And this is not only the wickedness of the wicked, that they hate those whom God loves, but their misery too, that they hate those whom them shall shortly see in everlasting bliss and honour, and who shall have dominion over them in the morning, Psa 49:14.

Keil-Delitzsch: Pro 25:1

1 These also are proverbs of Solomon,

Which the men of Hezekiah the king of Judah have collected.

Hezekiah, in his concern for the preservation of the national literature, is the Jewish Pisistratos, and the "men of Hezekiah"are like the collectors of the poems of Homer, who were employed by Pisistratos for that purpose. גּם־אלּה is the subject, and in Cod. 1294, and in the editions of Bomberg 1515, Hartmann 1595, Nissel, Jablonsky, Michaelis, has Dechî . This title is like that of the second supplement, Pro 24:23. The form of the name חזקיּה , abbreviated from יחזקיּהוּ ( חזקיּהוּ ), is not favourable to the derivation of the title from the collectors themselves. The lxx translates: Αὗται αἱ παιδεῖαι Σαλωμῶντος αἱ ἀδιάκριτοι (cf. Jam 3:17), ἃς ἐξεγράψαντο οἱ φίλοι Ἐζεκίου , for which Aquila has ἃς μετῆραν ἄνδρες ἐζεκίου , Jerome, transtulerunt . העתיק signifies, like (Arab.) nsaḥ , נסח , to snatch away, to take away, to transfer from another place; in later Heb.: to transcribe from one book into another, to translate from one language into another: to take from another place and place together; the Whence? remains undetermined: according to the anachronistic rendering of the Midrash מגניזתם , i.e. , from the Apocrypha; according to Hitzig, from the mouths of the people; more correctly Euchel and others: from their scattered condition, partly oral, partly written. Vid ., regarding העתיק , Zunz, in Deutsch-Morgenl. Zeitsch . xxv. 147f., and regarding the whole title, vol. i. pp. 5, 6; regarding the forms of proverbs in this second collection, vol. i. p. 17; regarding their relation to the first, and their end and aim, vol. i. pp. 25, 26. The first Collection of Proverbs is a Book for Youth, and this second a Book for the People.

Keil-Delitzsch: Pro 25:2

It is characteristic of the purpose of the book that it begins with proverbs of the king:

It is the glory of God to conceal a thing;

And the glory of the king to search out a matter.

That which is the glory of God and the glory of the king in itself, and that by which they acquire glory, stand here contrasted. The glory of God consists in this, to conceal a matter, i.e. , to place before men mystery upon mystery, in which they become conscious of the limitation and insufficiency of their knowledge, so that they are constrained to acknowledge, Deu 29:28, that "secret things belong unto the Lord our God."There are many things that are hidden and are known only to God, and we must be contented with that which He sees it good to make known to us.

(Note: Cf. von Lasaulx, Philosophie der Geschichte , p. 128f.: "God and Nature love to conceal the beginning of things.")

The honour of kings, on the contrary, who as pilots have to steer the ship of the state (Pro 11:14), and as supreme judges to administer justice (1Ki 3:9), consists in this, to search out a matter, i.e. , to place in the light things that are problematical and subjects of controversy, in conformity with their high position, with surpassing intelligence, and, in conformity with their responsibility, with conscientious zeal. The thought that it is the glory of God to veil Himself in secrecy (Isa 55:1-13 :15; cf. 1Ki 8:12), and of the king, on the contrary, not to surround himself with an impenetrable nimbus, and to withdraw into inaccessible remoteness - this thought does not, immediately at least, lie in the proverb, which refers that which is concealed, and its contrary, not to the person, but to a matter. Also that God, by the concealment of certain things, seeks to excite to activity human research, is not said in this proverb; for 2b does not speak of the honour of wise men, but of kings; the searching out, 2b, thus does not refer to that which is veiled by God. But since the honour of God at the same time as the welfare of men, and the honour of the king as well as the welfare of his people, is to be thought of, the proverb states that God and the king promote human welfare in very different ways - God, by concealing that which sets limits to the knowledge of man, that he may not be uplifted; and the king, by research, which brings out the true state of the matter, and thereby guards the political and social condition against threatening danger, secret injuries, and the ban of offences unatoned for. This proverb, regarding the difference between that which constitutes the honour of God and of the king, is followed by one which refers to that in which the honour of both is alike.

Keil-Delitzsch: Pro 25:3

3 The heavens in height, and the earth in depth,

And the heart of kings are unsearchable.

This is a proverb in the priamel-form, vid ., p. 13. The praeambulum consists of three subjects to which the predicate אין חקר [= no searching out] is common. "As it is impossible to search through the heavens and through the earth, so it is also impossible to search the hearts of common men (like the earth), and the hearts of kings (like the heavens)"(Fleischer). The meaning, however, is simple. Three unsearchable things are placed together: the heavens, with reference to their height, stretching into the impenetrable distance; the earth, in respect to its depth, reaching down into the immeasurable abyss; and the heart of kings - it is this third thing which the proverb particularly aims at - which in themselves, and especially with that which goes on in their depths, are impenetrable and unsearchable. The proverb is a warning against the delusion of being flattered by the favour of the king, which may, before one thinks of it, be withdrawn or changed even into the contrary; and a counsel to one to take heed to his words and acts, and to see to it that he is influenced by higher motives than by the fallacious calculation of the impression on the view and disposition of the king. The ל in both cases is the expression of the reverence, as e.g. , at 2Ch 9:22. וארץ , not = והארץ , but like Isa 26:19; Isa 65:17, for וארץ , which generally occurs only in the st. constr .

Keil-Delitzsch: Pro 25:4-5

There now follows an emblematic ( vid ., vol. i. p. 10) tetrastich:

4 Take away the dross from silver,

So there is ready a vessel for the goldsmith;

5 Take away the wicked from the king,

And his throne is established by righteousness.

The form הגו (cf. the inf . Poal הגו , Isa 59:13) is regarded by Schultens as showing a ground-form הגו ; but there is also found e.g. , עשׂו , whose ground-form is עשׂי ; the verb הגה , R. הג (whence Arab. hajr , discedere ), cf. יגה (whence הגה , semovit , 2Sa 20:13 = Syr. âwagy , cf. Arab. âwjay , to withhold, to abstain from), signifies to separate, withdraw; here, of the separation of the סיגים , the refuse, i.e. , the dross ( vid ., regarding the plena scriptio , Baer's krit. Ausg. des Jesaia , under Pro 1:22); the goldsmith is designated by the word צרף , from צרף morf , to turn, change, as he who changes the as yet drossy metal by means of smelting, or by purification in water, into that which is pure. In 5a הגה is, as at Isa 27:8, transferred to a process of moral purification; what kind of persons are to be removed from the neighbourhood of the king is shown by Isa 1:22-23. Here also (as at Isa. l.c. ) the emblem or figure of Pro 25:4 is followed in Pro 25:5 by its moral antitype aimed at. The punctuation of both verses is wonderfully fine and excellent. In Pro 25:4, ויצא is not pointed ויצא , but as the consecutive modus ויּצא ; this first part of the proverb refers to a well-known process of art: the dross is separated from the silver ( inf . absol ., as Pro 12:7; Pro 15:22), and so a vessel (utensil) proceeds from the goldsmith, for he manufactures pure silver; the ל is here similarly used as the designation of the subject in the passive, Pro 13:13; Pro 14:20. In Pro 25:5, on the contrary, ויּכּון ( ויּכּן ) is not the punctuation used, but the word is pointed indicatively ויכּון ; this second part of the proverb expresses a moral demand ( inf . absol . in the sense of the imperative, Gesen. §131, 4b like Pro 17:12, or an optative or concessive conjunction): let the godless be removed, לפני מלך , i.e. , not from the neighbourhood of the king, for which the words are מלּפני מלך ; also not those standing before the king, i.e. , in his closest neighbourhood (Ewald, Bertheau); but since, in the absolute, הגה , not an act of another in the interest of the king, but of the king himself, is thought of: let the godless be removed from before the king, i.e. , because he administers justice (Hitzig), or more generally: because after that Psalm (101), which is the "mirror of princes,"he does not suffer him to come into his presence. Accordingly, the punctuation is בּצּדק , not בּצדק (Pro 16:12); because such righteousness is meant as separates the רשׁע from it and itself from him, as Isa 16:5 ( vid ., Hitzig), where the punctuation of בּחסד denotes that favour towards Moab seeking protection.

Keil-Delitzsch: Pro 25:6-7

There now follows a second proverb with מלך , as the one just explained was a second with מלכים : a warning against arrogance before kings and nobles.

6 Display not thyself before the king,

And approach not to the place of the great.

7 For better than one say to thee, "Come up hither,"

Than that they humble thee before a prince,

Whom thine eyes had seen.

The גּדלים are those, like Pro 18:16, who by virtue of their descent and their office occupy a lofty place of honour in the court and in the state. נדיב ( vid ., under Pro 8:16) is the noble in disposition and the nobleman by birth, a general designation which comprehends the king and the princes. The Hithpa . התהדּר is like the reflex forms Pro 12:9; Pro 13:7, for it signifies to conduct oneself as הדוּר or נהדּר ( vid ., Pro 20:29), to play the part of one highly distinguished. עמד has, 6b, its nearest signification: it denotes, not like נצּב , standing still, but approaching to, e.g. , Jer 7:2. The reason given in Pro 25:7 harmonizes with the rule of wisdom, Luk 14:10.: better is the saying to thee, i.e. , that one say to thee (Ewald, §304b), עלה הנּה (so the Olewejored is to be placed), προσανάβηθι ἀνώτερον (thus in Luke), than that one humble thee לפני נדיב , not: because of a prince (Hitzig), for לפני nowhere means either pro (Pro 17:18) or propter , but before a prince, so that thou must yield to him (cf. Pro 14:19), before him whom thine eyes had seen, so that thou art not excused if thou takest up the place appropriate to him. Most interpreters are at a loss to explain this relative. Luther: "which thine eyes must see,"and Schultens: ut videant oculi tui . Michaelis, syntactically admissible: quem videre gestiverunt oculi tui , viz., to come near to him, according to Bertheau, with the request that he receives some high office. Otherwise Fleischer: before the king by whom thou and thine are seen, so much the more felt is the humiliation when it comes upon one after he has pressed so far forward that he can be perceived by the king. But נדיב is not specially the king, but any distinguished personage whose place he who has pressed forward has taken up, and from which he must now withdraw when the right possessor of it comes and lays claim to his place. אשׁר is never used in poetry without emphasis. Elsewhere it is equivalent to נתנש , quippe quem , here equivalent to רפנש , quem quidem . Thine eyes have seen him in the company, and thou canst say to thyself, this place belongs to him, according to his rank, and not to thee - the humiliation which thou endurest is thus well deserved, because, with eyes to see, thou wert so blind. The lxx, Syr., Symmachus (who reads 8a, לרב , εις πλῆθος ), and Jerome, refer the words "whom thine eyes had seen"to the proverb following; but אשר does not appropriately belong to the beginning of a proverb, and on the supposition that the word לרב is generally adopted, except by Symmachus, they are also heterogeneous to the following proverb:

Keil-Delitzsch: Pro 25:8-10

8 Go not forth hastily to strife,

That it may not be said, "What wilt thou do in the end thereof,

When now thy neighbour bringeth disgrace upon thee?"

9 Art thou striving with thy neighbour? strive with him,

But disclose not the secret of another;

10 That he who heareth it may not despise thee,

And thine evil name depart no more.

Whether ריב in לריב is infin ., as at Jdg 21:22, or subst ., as at 2Ch 19:8, is not decided: ad litigandum and ad litem harmonize. As little may it be said whether in אל־תּצא [go not forth], a going out to the gate (court of justice), or to the place where he is to be met who is to be called to account, is to be thought of; in no respect is the sense metaphorical: let not thyself transgress the bounds of moderation, ne te laisse pas emporter ; יצא לרב is correlate to בּוא לרוב , Jdg 21:22. The use of פּן in 8b is unprecedented. Euchel and Löwenstein regard it as an imper .: reflect upon it (test it); but פּנה does not signify this, and the interjectional הס does not show the possibility of an imper . Kal פּן , and certainly not פּן ( פּן ). The conj. פּן is the connecting form of an original subst. (= panj ), which signifies a turning away. It is mostly connected with the future, according to which Nolde, Oetinger, Ewald, and Bertheau explain מה indefinite, something, viz., unbecoming. In itself, it may, perhaps, be possible that פן מה was used in the sense of ne quid ( Venet . μήποτέ τι ); but "to do something,"for "to commit something bad,"is improbable; also in that case we would expect the words to be thus: פן תעשׂה מה . Thus מה will be an interrogative, as at 1Sa 20:10 ( vid ., Keil), and the expression is brachyogical: that thou comest not into the situation not to know what thou oughtest to do (Rashi: פן תבא לידי לא תדע הם לעשׂות ), or much rather anakoluth.; for instead of saying פּן־לא תדע מה־לּעשׂות , the poet, shunning this unusual פן לא , adopts at once the interrogative form: that it may not be said at the end thereof (viz., of the strife); what wilt thou do? (Umbreit, Stier, Elster, Hitzig, and Zöckler). This extreme perplexity would occur if thy neighbour (with whom thou disputest so eagerly and unjustly) put thee to shame, so that thou standest confounded ( כלם , properly to hurt, French blesser ). If now the summons 9a follows this warning against going out for the purpose of strife: fight out thy conflict with thy neighbour, then ריבך , set forth with emphasis, denotes not such a strife as one is surprised into, but that into which one is drawn, and the tuam in causam tuam is accented in so far as 9b localizes the strife to the personal relation of the two, and warns against the drawing in of an אחר , i.e. , in this case, of a third person: and expose not the secret of another אל־תּגל (after Michlol 130a, and Ben-Bileam, who places the word under the ' פ ' פתחין בס , is vocalized with Pathach on ג , as is Cod. 1294, and elsewhere in correct texts). One ought not to bring forward in a dispute, as material of proof and means of acquittal, secrets entrusted to him by another, or secrets which one knows regarding the position and conduct of another; for such faithlessness and gossiping affix a stigma on him who avails himself of them, in the public estimation, Pro 25:10; that he who hears it may not blame thee ( חסּד = Aram. חסּד , vid ., under Pro 14:34), and the evil report concerning thee continue without recall. Fleischer: ne infamia tua non recedat i.e. , nunquam desinat per ora hominum propagari , with the remark, "in דבּה , which properly means in stealthy creeping on of the rumour, and in שׁוּב lies a (Arab.) tarshyḥ ," i.e. , the two ideas stand in an interchangeable relation with a play upon the words: the evil rumour, once put in circulation, will not again retrace its steps; but, on the contrary, as Virgil says:

Mobilitate viget viresque acquirit eundo .

In fact, every other can sooner rehabilitate himself in the public estimation that he who is regarded as a prattler, who can keep no secret, or as one so devoid of character that he makes public what he ought to keep silent, if he can make any use of it in his own interest. In regard to such an one, the words are continually applicable, hic niger est, hunc tu, Romane, caveto , Pro 20:19. The lxx has, instead of ודבתך 10b, read ומריבתך , and translated it with the addition of a long appendix: "They quarrel, and hostilities will not cease, but will be to thee like death. Kindness and friendship deliver, let these preserve thee, that thou mayest not become one meriting reproaches (Jerome: ne exprobrabilis fias ), but guard thy ways, εὐσυναλλάκτως ."

Keil-Delitzsch: Pro 25:11

The first emblematical distich of this collection now follows:

11 Golden apples in silver salvers.

A word spoken according to its circumstances.

The Syr. and Jerome vocalize דּבר דּבר , and the Targ. דּבר דּבר ; both are admissible, but the figure and that which is represented are not placed in so appropriate a relation as by דּבר דּבר ; the wonderfully penetrating expression of the text, which is rendered by the traditional nikkud , agrees here with the often occurring דּבר (= מדבּר ), also its passive דּבוּר . The defective writing is like, e.g. , בּטח , Psa 112:7, and gives no authority to prefer דּבּר = מדבּר (Böttcher). That דּברי , corresponding to the plur. תּפּוּחי , is not used, arises from this, that דבר is here manifestly not a word without connection, but a sentence of motive, contents, and aim united. For על־אפניו , the meaning of בּעתּו presents itself from Pro 15:23, according to which, among the old interpreters, Symmachus, Jerome, and Luther render "at its time."Abulwalîd compared the Arab. âiffan (âibban , also 'iffan , whence 'aly 'iffanihi , justo tempore ), which, as Orelli has shown in his Synon. der Zeitbegriffe , p. 21f., comes from the roots af ab , to drive (from within) going out, time as consisting of individual moments, the one of which drives on the other, and thus denotes time as a course of succession. One may not hesitate as to the prep. על , for אפנים would, like עתּות , denote the circumstances, the relations of the time, and על would, as e.g. , in על־פּי and על־דּברתי , have the meaning of κατά . But the form אפניו , which like חפניו , Lev 16:12, sounds dualistic, appears to oppose this. Hitzig supposes that אפנים may designate the time as a circle, with reference to the two arches projecting in opposite directions, but uniting themselves together; but the circle which time describes runs out from one point, and, moreover, the Arab. names for time âfaf , âifaf , and the like, which interchange with âiffan , show that this does not proceed from the idea of circular motion. Ewald and others take for אפניו the meaning of wheels (the Venet ., after Kimchi, ἐπὶ τῶν τροχῶν αὐτῆς ), whereby the form is to be interpreted as dual of אפן = אופן , "a word driven on its wheels,"- so Ewald explains: as the potter quickly and neatly forms a vessel on his wheels, thus a fit and quickly framed word. But דבר signifies to drive cattle and to speak = to cause words to follow one another (cf. Arab. syâḳ , pressing on = flow of words), but not to drive = to fashion in that artisan sense. Otherwise Böttcher, "a word fitly spoken, a pair of wheels perfect in their motion,"to which he compares the common people "in their jesting,"and adduces all kinds of heterogeneous things partly already rejected by Orelli ( e.g. , the Homeric ἐπιτροχάδην , which is certainly no commendation). But "jesting"is not appropriate here; for what man conceives of human speech as a carriage, one only sometimes compares that of a babbler to a sledge, or says of him that he shoves the cart into the mud.

(Note: It is something different when the weaver's beam, minwâl in Arab., is metaph. for kind and manner: they are 'aly minwâl wâḥad , is equivalent to they are of a like calibre, Arab. kalib , which is derived from καλόπους ( καλοπόδιον ), a shoemaker's last.)

Is it then thus decided that אפניו is a dual? It may be also like אשׂריו , the plur. especially in the adverbial expression before us, which readily carried the abbreviation with it ( vid ., Gesen. Lehrgebr . §134, Anm. 17). On this supposition, Orelli interprets אפן from אפן , to turn, in the sense of turning about, circumstances, and reminds of this, that in the post-bibl. Heb. this word is used as indefinitely as τρόπος , e.g. , באופן מה , quodammodo ( vid ., Reland's Analecta Rabbinica , 1723, p. 126). This late Talm. usage of the word can, indeed, signify nothing as to the bibl. word; but that אפנים , abbreviated אפנים , can mean circumstances, is warranted by the synon. אודות . Aquila and Theodotion appear to have thus understood it, for their ἐπὶ ἁρμόζουσιν αὐτῷ , which they substitute for the colourless οὕτως of the lxx, signifies: under the circumstances, in accordance therewith. So Orelli thus rightly defines: " אפנים denote the âḥwâl , circumstances and conditions, as they form themselves in each turning of time, and those which are ascribed to דבר by the suffix are those to which it is proper, and to which it fits in. Consequently a word is commended which is spoken whenever the precise time arrives to which it is adapted, a word which is thus spoken at its time as well as at its place (van Dyk, fay mahllah ), and the grace of which is thereby heightened."Aben Ezra's explanation, על פנים הראויים , in the approved way, follows the opinion of Abulwalîd and Parchon, that אפניו is equivalent to פניו (cf. aly wajhihi , sua ratione ), which is only so far true, that both words are derived from R. פן , to turn. In the figure, it is questionable whether by תּפּוּחי זהב , apples of gold, or gold-coloured apples, are meant (Luther: as pomegranates and citrons); thus oranges are meant, as at Zec 4:12. הזּהב denotes golden oil. Since כסף , besides, signifies a metallic substance, one appears to be under the necessity of thinking of apples of gold; cf. the brazen pomegranates. But (1) apples of gold of natural size and massiveness are obviously too great to make it probable that such artistic productions are meant; (2) the material of the emblem is usually not of less value than that of which it is the emblem (Fleischer); (3) the Scriptures are fond of comparing words with flowers and fruits, Pro 10:31; Pro 12:14; Pro 13:2; Pro 18:20, and to the essence of the word which is rooted in the spirit, and buds and grows up to maturity through the mouth and the lips, the comparison with natural fruits corresponds better in any case than with artificial. Thus, then, we interpret "golden apples"as the poetic name for oranges, aurea mala , the Indian name of which with reference to or (gold) was changed into the French name orange , as our steplang7 pomeranze is equivalent to pomum aurantium . משׂכּיּות is the plur. of משׂכּית , already explained, Pro 18:11; the word is connected neither with שׂכך , to twist, wreathe (Ewald, with most Jewish interpreters)

(Note: On this proceeds also the beautiful interpretation by Maimuni in the preface to More Nebuchim : Maskiyyôth sont des ciselures réticulaires , etc., according to Munk's translation from the Arab. text, vid ., Kohut's Pers. Pentateuch-Uebers . (1871), p. 356. Accordingly Jewish interpreters ( e.g. , Elia Wilna) understand under אפניו the four kinds of writing: פשׁט , רמז , דרושׁ , and סוד , which are comprehended under the memorial word פרדס .)

nor with שׂכה , to pierce, infigere (Redslob, vid ., under Psa 73:7); it signifies medal or ornament, from שׂכה , to behold (cf. שׂכיּה , θέα = θέαμα , Isa 2:6), here a vessel which is a delight to the eyes. In general the Venet . rightly, ἐν μορφώμασιν ἀργύρου ; Symmachus and Theodotion, more in accordance with the fundamental idea, ἐν περιβλέπτοις ἀργύρου ; the Syr. and Targ. specially: in vessels of embossed work ( נגוּדי , from נגד , to draw, to extend); yet more specially the lxx, ἐν ὁρμίσκῳ σαρδίου , on a chain of cornelian stone, for which, perhaps, ἐν φορμίσκῳ (Jäger) ἀργυρίου , in a little silver basket, is the original phrase. Aquila, after Bereschith rabba c . 93, translates by μῆλα χρύσου ἐν δίσκοις ἀργυφίου . Jerome: in lectis argenteis , appears to have fallen into the error of taking משב for משכב , lectus . Hitzig here emends a self-made ἅπαξ λεγ . Luther's "golden apples in silver baskets"is to be preferred.

(Note: A favourite expression of Goethe's, vid ., Büchmann's Geflügelte Worte , 1688.)

A piece of sculpture which represents fruit by golden little disks or points within groups of leaves is not meant - for the proverb does not speak of such pretty little apples - but golden oranges are meant. A word in accordance with the circumstances which occasion it, is like golden oranges which are handed round in silver salvers or on silver waiters. Such a word is, as adopting another figure we might say, like a well-executed picture, and the situation into which it appropriately fits is like its elegant frame. The comparison with fruit is, however, more significant; it designates the right word as a delightful gift, in a way which heightens its impression and its influences.

Keil-Delitzsch: Pro 25:12

Another proverb continues the commendation of the effective word; for it represents, in emblem, the interchangeable relation of speaker and hearer:

A golden earring and an ornament of fine gold -

A wise preacher to an ear that heareth;

i.e. , as the former two ornaments form a beautiful ensemble , so the latter two, the wise preacher of morality and an attentive ear, form a harmonious whole: על , down upon, is explained by Deu 32:2. נזם , at Pro 11:12, standing along with באף , meant a ring for the nose; but here, as elsewhere, it means an earring (lxx, Jerome, Venet .), translated by the Syr. and Targ. by קדשׁא , because it serves as a talisman. A ring for the nose

(Note: Vid ., Gieger's Zeitschrift , 1872, pp. 45-48, where it is endeavoured to be shown that נזם , as an earring, is rejected from the later biblical literature, because it had become "an object used in the worship of idols,"and that the word was used only of a ring for the nose as a permissible ornament, while עגיל was used for the earring. But that does not apply to the Solomonic era; for that, in the passage under review, נזם signifies a ring for the nose, is only a supposition of Geiger's, because it accords with his construction of history.)

cannot also be here thought of, because this ornament is an emblem of the attentive ear: willingly accepted chastisement or instruction is an ear-ornament to him who hears (Stier). But the gift of the wise preacher, which consists in rightly dividing the word of truth, 2Ti 2:15, is as an ornament for the neck or the breast חלי (= Arab. khaly , fem. חליה = ḥilyt ), of fine gold ( כּתם , jewel, then particularly precious gold, from כּתם , Arab. katam , recondere ).

(Note: Hitzig compares Arab. kumêt ; but this means bayard, as Lagarde remarks, the Greek κόμαιθος ; and if by כתם gold foxes (gold money) are to be thought of, yet they have nothing whatever to do with bayards (red-brown horses); cf. Beohmer, de colorum nominibus equinorum , in his Roman. Stud . Heft 2, 1872, p. 285.)

The Venet . well: κόσμος ἀπυροχρύσου (fine gold); on the contrary (perhaps in want of another name for gold), כתם is translated, by the lxx and Syr., by sardine; by the Targ., by emerald; and by Jerome, by margaritum .

(Note: Another Greek translates πίνωσις χρυσῆ . This πίνωσις is a philological mystery, the solution of which has been attempted by Bochart, Letronne, and Field.)

It looks well when two stand together, the one of whom has golden earrings, and the other wears a yet more precious golden necklace - such a beautiful mutual relationship is formed by a wise speaker and a hearer who listens to his admonitions.

Keil-Delitzsch: Pro 25:13

The following comparative tristich refers to faithful service rendered by words:

Like the coolness of snow on a harvest day

Is a faithful messenger to them that send him:

He refresheth the soul of his master.

The coolness ( צנּה from צנן , צנן , to be cool) of snow is not that of a fall of snow, which in the time of harvest would be a calamity, but of drink cooled with snow, which was brought from Lebanon or elsewhere, from the clefts of the rocks; the peasants of Damascus store up the winter's snow in a cleft of the mountains, and convey it in the warm months to Damascus and the coast towns. Such a refreshment is a faithful messenger ( vid ., regarding ציר , Pro 13:17, here following קציר as a kind of echo) to them that send him ( vid ., regarding this plur. at Pro 10:26, cf. Pro 22:21); he refreshes, namely ( ו explicativum , as e.g. , Eze 18:19, etenim filius , like the ו et quidem , Mal 1:11, different from the ו of conditional clause Pro 23:3), the soul of his master; for the answer which he brings to his master refreshes him, as does a drink of snow-cooled water on a hot harvest day.

Keil-Delitzsch: Pro 25:14

This proverb relates to the word which promises much, but remains unaccomplished:

Clouds and wind, and yet no rain -

A man who boasteth with a false gift.

Incorrectly the lxx and Targ. refer the predicate contained in the concluding word of the first line to all the three subjects; and equally incorrectly Hitzig, with Heidenheim, interprets מתּת שׁקר , of a gift that has been received of which one boasts, although it is in reality of no value, because by a lying promise a gift is not at all obtained. But as לחם כזבים , Pro 23:3, is bread which, as it were, deceives him who eats it, so מתת שׁקר is a gift which amounts to a lie, i.e. , a deceitful pretence. Rightly Jerome: vir gloriosus et promissa non complens . In the Arab. ṣaliḍ , which Fleischer compares, the figure 14a and its counterpart 14b are amalgamated, for this word signifies both a boaster and a cloud, which is, as it were, boastful, which thunders much, but rains only sparsely or not at all. Similar is the Arab. khullab , clouds which send forth lightning, and which thunder, but yet give no rain; we say to one, magno promissor hiatu : thou art (Arab.) kabaraḳn khullabin , i.e. , as Lane translates it: "Thou art only like lightning with which is no rain."Schultens refers to this proverbial Arabic, fulmen nubis infecundae . Liberality is called (Arab.) nadnay , as a watering, cf. Pro 11:25. The proverb belongs to this circle of figures. It is a saying of the German peasants, "steplang7 Wenn es sich wolket, so will es regnen "[when it is cloudy, then there will be rain]; but according to another saying, "steplang7 nicht alle Wolken regnen "[it is not every cloud that yields rain]. "There are clouds and wind without rain."

Keil-Delitzsch: Pro 25:15

Three proverbs follow, which have this in common, that they exhort to moderation:

15 By forbearance is a judge won over,

And a gentle tongue breaketh the bone.

קצין ( vid ., Pro 6:7) does not denote any kind of distinguished person, but a judge or a person occupying a high official position. And פּתּה does not here mean, to talk over or delude; but, like Jer 20:7, to persuade, to win over, to make favourable to one; for ארך אפּים ( vid ., Pro 14:29) is dispassionate calmness, not breaking out into wrath, which finally makes it manifest that he who has become the object of accusation, suspicion, or of disgrace, is one who nevertheless has right on his side; for indecent, boisterous passion injures even a just cause; while, on the contrary, a quiet, composed, thoughtful behaviour, which is not embarrassed by injustice, either experienced or threatened, in the end secures a decision in our favour. "Patience overcomes"is an old saying. The soft, gentle tongue (cf. רך , Pro 15:1) is the opposite of a passionate, sharp, coarse one, which only the more increases the resistance which it seeks to overcome. "Patience,"says a German proverb, "breaks iron;"another says, "Patience is stronger than a diamond."So here: a gentle tongue breaketh the bone ( גּרם = עצם , as at Pro 17:22), it softens and breaks to pieces that which is hardest. Sudden anger makes the evil still worse; long-suffering, on the contrary, operates convincingly; cutting, immoderate language, embitters and drives away; gentle words, on the contrary, persuade, if not immediately, yet by this, that they remain as it were unchangeable.

Keil-Delitzsch: Pro 25:16

Another way of showing self-control:

Hast thou found honey? eat thy enough,

Lest thou be surfeited with it, and vomit it up.

Honey is pleasant, salutary, and thus to be eaten sparingly, Pro 24:13, but ne quid nimis . Too much is unwholesome, 27a: αὐτοῦ καὶ μέλιτος τὸ πλέον ἐστὶ χολή , i.e. , even honey enjoyed immoderately is as bitter as gall; or, as Freidank says: steplang7 des honges süeze erdruizet sô mans ze viel geniuzet [the sweetness of honey offends when one partakes too much of it]. Eat if thou hast found any in the forest or the mountains, דּיּךּ , thy enough (lxx τὸ ἱκανόν ; the Venet . τὸ ἀρκοῦν σοι ), i.e. , as much as appeases thine appetite, that thou mayest not become surfeited and vomit it out ( והקאתו with Tsere , and א quiesc., as at 2Sa 14:10; vid ., Michlol 116a, and Parchon under קוא ). Fleischer, Ewald, Hitzig, and others, place Pro 25:16 and Pro 25:17 together, so as to form an emblematic tetrastich; but he who is surfeited is certainly, in Pro 25:16, he who willingly enjoys, and in 17, he to whom it is given to enjoy without his will; and is not, then, Pro 25:16 a sentence complete in itself in meaning? That it is not to be understood in a purely dietetic sense (although thus interpreted it is a rule not to be despised), is self-evident. As one can suffer injury from the noblest of food if he overload his stomach therewith, so in the sphere of science, instruction, edification, there is an injurious overloading of the mind; we ought to measure what we receive by our spiritual want, the right distribution of enjoyment and labour, and the degree of our ability to change it in succum et sanguinem , - else it at last awakens in us dislike, and becomes an evil to us.

Keil-Delitzsch: Pro 25:17

This proverb is of a kindred character to the foregoing. "If thy comrade eats honey,"says an Arabic proverb quoted by Hitzig, "do not lick it all up."But the emblem of honey is not continued in this verse:

Make rare thy foot in thy neighbour's house,

Lest he be satiated with thee, and hate thee.

To make one's foot rare or dear from a neighbour's house is equivalent to: to enter it seldom, and not too frequently; הוקר includes in itself the idea of keeping at a distance (Targ. כּלה רגלך ; Symmachus, ὑπόστειλον ; and another: φίμωσον πόδα σου ), and מן has the sense of the Arab. 'an , and is not the comparative, as at Isa 13:12 : regard thy visit dearer than the house of a neighbour (Heidenheim). The proverb also is significant as to the relation of friend to friend, whose reciprocal love may be turned into hatred by too much intercourse and too great fondness. But רעך is including a friend, any one with whom we stand in any kind of intercourse. "Let him who seeks to be of esteem,"says a German proverb, "come seldom;"and that may be said with reference to him whom his heart draws to another, and also to him who would be of use to another by drawing him out of the false way and guiding on the right path - a showing of esteem, a confirming of love by visiting, should not degenerate into forwardness which appears as burdensome servility, as indiscreet self-enjoyment; nor into a restless impetuosity, which seeks at once to gain by force that which one should allow gradually to ripen.

Keil-Delitzsch: Pro 25:18-22

This group of proverbs has the word רע in each of them, connecting them together. The first of the group represents a false tongue:

Pro 25:18

18 A hammer, and a sword, and a sharp arrow -

A man that beareth false witness against his neighbour.

An emblematic, or, as we might also say, an iconological proverb; for 18a is a quodlibet of instruments of murder, and 18b is the subscription under it: that which these weapons of murder accomplish, is done to his neighbour by a man who bears false witness against him - he ruins his estate, takes away his honour, but yet more: he murders him, at one time more grossly, at another time with more refinement; at one time slowly, at another time more quickly. מפיץ , from פּוּץ , is equivalent to מפּץ , and מפּץ from נפץ ; the Syr. and Targ. have instead פדועא ( פדיעא ) from פּדע = פּצע ; the word פּריעא , on which Hitzig builds a conjecture, is an error of transcription ( vid ., Lagarde and Levy). The expression, 18b, is from the decalogue, Exo 20:16; Deu 5:17. It is for the most part translated the same here as there: he who speaks against his neighbour as a false witness. But rightly the lxx, Jerome, the Venet ., and Luther: false testimony. As אל sA .y signifies both that which is mighty = power, and Him who is mighty = God, so עד signifies both him who bears testimony and the testimony that is borne, properly that which repeats itself and thereby strengthens itself; accordingly we say ענה עד , to give testimony in reply - viz. to the judge who asks - or generally to offer testimony (even unasked); as well as ענה לעד , Deu 31:21, i.e. , as evidence (Jerome, pro testimonio ). The prep. ב with this ענה has always the meaning of contra , also at 1Sa 12:3; Gen 30:33 is, however, open to question.

Pro 25:19

19 A worthless tooth and an unsteady foot -

Trust in a faithless man in the day of need.

The form רעה (with Mercha on the antepenult), Isa 29:19, takes the place of an inf . absol .; רעה here (about the tone syllable of which Dechî does not decide, thus without doubt Milra ) is certainly not a subst.: tooth of breaking (Gesen.); for how strange such a designation of a worthless tooth! שׁן is indeed mas. in 1Sa 14:5, but it can also be used as fem., as רגל , which is for the most part fem., also occurs as mas., Göttche. §650. Böttcher, in the new Aehrenlese , and in the Lehrbuch, takes רעה as fem. of an adj. רע , after the form חל ; but חל is not an adj., and does not form a fem., although it means not merely profanity, but that which is profane; this is true also of the Aram. חוּל ; for חוּלתּא , Est 2:9, Targ., is a female name mistaken by Buxtorf. Are we then to read רעה , with Hitzig, after the lxx? - an unimportant change. We interpret the traditional רעה , with Fleischer, as derived from רועעה , from רועע , breaking to pieces (crumbling), in an intransitive sense. The form מוּעדת is also difficult. Böttcher regards it as also, e.g. , Aben Ezra after the example of Gecatilia as part . Kal . = מועדת , "only on account of the pausal tone and the combination of the two letters מע with û instead of ô ."But this vocal change, with its reasons, is merely imaginary. מוּעדת is the part. Pual , with the preformative מ struck out, Ewald 169d. The objection that the part. Pual should be ממעד , after the form מבער , does not prove anything to the contrary; for מועדת cannot be the fem. so as not to coincide with the fem. of the part . Kal , cf. besides to the long û the form without the Dagesh יוּקשׁים , Ecc 9:12 = מיקּשׁים (Arnheim, Gramm . p. 139). רגל מוּעדת is a leg that has become tottering, trembling. He who in a time of need makes a faithless man his ground of confidence, is like one who seeks to bite with a broken tooth, and which he finally crushes, and one who supports himself on a shaking leg, and thus stumbles and falls. The gen. connection מבטח בוגד signifies either the ground of confidence consisting in a faithless man, or the confidence placed in one who is faithless. But, after the Masora, we are to read here, as at Psa 65:6, מבטח , which Michlol 184a also confirms, and as it is also found in the Venice 1525, Basel 1619, and in Norzi. This מבטה is constr. according to Kimchi, notwithstanding the Kametz ; as also משׁקל , Ezr 8:30 (after Abulwalîd, Kimchi, and Norzi). In this passage before us, מבטח בוגד may signify a deceitful ground of confidence (cf. Hab 2:5), but the two other passages present a genit. connection of the words. We must thus suppose that the ā of מבטח and משׁקל , in these three passages, is regarded as fixed, like the â of the form (Arab.) mif'âl .

Pro 25:20

The above proverb, which connects itself with Pro 25:18, not only by the sound רע , but also by שׁן , which is assonant with שׁנון , is followed by another with the catchword רע :

20 He that layeth aside his coat on a day of frost, vinegar on nitre,

And he who welcomes with songs a dejected heart.

Is not this intelligible, sensible, ingenious? All these three things are wrong. The first is as wrong as the second, and the third, which the proverb has in view, is morally wrong, for one ought to weep with those that weep, Rom 12:15; he, on the contrary, who laughs among those who weep, is, on the most favourable judgment, a fool. That which is wrong in 20a, according to Böttcher in the Aehrenlese , 1849, consists in this, that one in severe cold puts on a fine garment. As if there were not garments which are at the same time beautiful, and keep warm? In the new Aehrenlese he prefers the reading משׁנּה : if one changes his coat. But that surely he might well enough do, if the one were warmer than the other! Is it then impossible that מעדה , in the connection, means transire faciens = removens ? The Kal עדה , tarnsiit , occurs at Job 28:8. So also, in the poetic style. העדה might be used in the sense of the Aram. אעדּי . Rightly Aquila, Symmachus, περιαιρῶν ; the Venet . better, ἀφαιρούμενος (Mid.). בּגד is an overcoat or mantle, so called from covering, as לבוּשׁ (R. לב , to fasten, fix), the garment lying next the body, vid ., at Psa 22:19. Thus, as it is foolish to lay off upper clothing on a frosty day, so it is foolish also to pour vinegar on nitre; carbonic acid nitre, whether it be mineral (which may be here thought of) or vegetable, is dissolved in water, and serves diverse purposes ( vid ., under Isa 1:25); but if one pours vinegar on it, it is destroyed. לב־רע

(Note: The writing wavers between על לב־רע (cf. על עם־דּל ) and על־בל רע dna )על ע .)

is, at Pro 26:23 and elsewhere, a heart morally bad, here a heart badly disposed, one inclined to that which is evil; for שׁר שׁיר is the contrast of קונן קינה , and always the consequence of a disposition joyfully excited; the inconsistency lies in this, that one thinks to cheer a sorrowful heart by merry singing, if the singing has an object, and is not much more the reckless expression of an animated pleasure in view of the sad condition of another. שׁיר על .rehtona signifies, as at Job 33:27, to sing to any one, to address him in singing; cf. דּבּר על , Jer 6:10, and particularly על־לב , Hos 2:16; Isa 40:2. The ב of בּשּׁרים is neither the partitive, Pro 9:5, nor the transitive, Pro 20:30, but the instrumental; for, as e.g. , at Exo 7:20, the obj. of the action is thought of as its means (Gesen. §138, Anm. 3*); one sings "with songs,"for definite songs underlie his singing. The lxx, which the Syr., Targ., and Jerome more or less follow, has formed from this proverb one quite different: "As vinegar is hurtful to a wound, so an injury to the body makes the heart sorrowful; as the moth in clothes, and the worm in wood, so the sorrow of a man injures his heart."The wisdom of this pair of proverbs is not worth much, and after all inquiry little or nothing comes of it. The Targ. at least preserves the figure 20b: as he who pours vinegar (Syr. chalo ) on nitre; the Peshito, however, and here and there also the Targum, has jathro (arrow-string) instead of methro (nitre). Hitzig adopts this, and changes the tristich into the distich:

He that meeteth archers with arrow on the string,

Is like him who singeth songs with a sad heart.

The Hebrew of this proverb of Hitzig's ( מרים קרה על־יתר ) is unhebraic, the meaning dark as an oracle, and its moral contents nil.

Pro 25:21-22

21 If thine enemy hunger, feed him with bread;

And if he thirst, give him water to drink.

22 For thereby thou heapest burning coals on his head,

And Jahve will recompense it to thee.

The translation of this proverb by the lxx is without fault; Paul cites therefrom Rom 12:20. The participial construction of 22a, the lxx, rightly estimating it, thus renders: for, doing this, thou shalt heap coals on his head. The expression, "thou shalt heap"( σωρεύσεις ), is also appropriate; for חתה certainly means first only to fetch or bring fire ( vid ., Pro 6:27); but here, by virtue of the constructio praegnans with על , to fetch, and hence to heap up - to pile upon. Burning pain, as commonly observed, is the figure of burning shame, on account of undeserved kindness shown by an enemy (Fleischer). But how burning coals heaped on the head can denote burning shame, is not to be perceived, for the latter is a burning on the cheeks; wherefore Hitzig and Rosenmüller explain: thou wilt thus bring on him the greatest pain, and appease thy vengeance, while at the same time Jahve will reward thy generosity. Now we say, indeed, that he who rewards evil with good takes the noblest revenge; but if this doing of good proceed from a revengeful aim, and is intended sensibly to humble an adversary, then it loses all its moral worth, and is changed into selfish, malicious wickedness. Must the proverb then be understood in this ignoble sense? The Scriptures elsewhere say that guilt and punishment are laid on the head of any one when he is made to experience and to bear them. Chrysostom and others therefore explain after Psa 140:10 and similar passages, but thereby the proverb is morally falsified, and Pro 25:22 accords with Pro 25:21, which counsels not to the avenging of oneself, but to the requital of evil with good. The burning of coals laid on the head must be a painful but wholesome consequence; it is a figure of self-accusing repentance (Augustine, Zöckler), for the producing of which the showing of good to an enemy is a noble motive. That God rewards such magnanimity may not be the special motive; but this view might contribute to it, for otherwise such promises of God as Isa 58:8-12 were without moral right. The proverb also requires one to show himself gentle and liberal toward a needy enemy, and present a twofold reason for this: first, that thereby his injustice is brought home to his conscience; and, secondly, that thus God is well-pleased in such practical love toward an enemy, and will reward it; - by such conduct, apart from the performance of a law grounded in our moral nature, one advances the happiness of his neighbour and his own.

Keil-Delitzsch: Pro 25:23

The next group of proverbs extends from Pro 25:23 to Pro 25:28.

23 Wind from the north produceth rain;

And a secret tongue a troubled countenance.

The north is called צפון , from צפן , to conceal, from the firmament darkening itself for a longer time, and more easily, like the old Persian apâkhtara , as (so it appears) the starless, and, like aquilo , the north wind, as bringing forward the black clouds. But properly the "fathers of rain"are, in Syria, the west and the south-west; and so little can צפון here mean the pure north wind, that Jerome, who knew from his own experience the changes of weather in Palestine, helps himself, after Symmachus ( διαλύει βροχήν ), with a quid pro quo out of the difficulty: ventus aquilo dissipat pluvias ; the Jewish interpreters (Aben Ezra, Joseph Kimchi, and Meîri) also thus explain, for they connect together תחולל , in the meaning תמנע , with the unintelligible חלילה (far be it!). But צפון may also, perhaps like ζόφος ( Deutsch. Morgenl. Zeitsch . xxi. 600f.), standing not without connection therewith, denote the northwest; and probably the proverb emphasized the northern direction of the compass, because, according to the intention of the similitude, he seeks to designate such rain as is associated with raw, icy-cold weather, as the north wind (Pro 27:16, lxx, Sir. 43:20) brings along with it. The names of the winds are gen. fem ., e.g. , Isa 43:6. תּחולל (Aquila, ὠδίνει ; cf. Pro 8:24, ὠδινήθην ) has in Codd., e.g. , the Jaman ., the tone on the penult ., and with Tsere Metheg ( Thorath Emeth , p. 21) serving as העמדה . So also the Arab. nataj is used of the wind, as helping the birth of the rain-clouds. Manifestly פנים נזעמים , countenances manifesting extreme displeasure ( vid ., the Kal זעם , Pro 24:24), are compared to rain. With justice Hitzig renders פנים , as e.g. , Joh 2:6, in the plur. sense; because, for the influence which the tongue slandering in secret (Psa 101:5) has on the slandered, the "sorrowful countenance"would not be so characteristic as for the influence which it exercises on the mutual relationships of men: the secret babbler, the confidential communication throwing suspicion, now on this one and now on that one, behind their backs, excites men against one another, so that one shows to another a countenance in which deep displeasure and suspicion express themselves.

Keil-Delitzsch: Pro 25:24

24 Better to sit on the top of a roof,

Than a quarrelsome woman and a house in common.

A repetition of Pro 21:9.

Keil-Delitzsch: Pro 25:25

25 Fresh water to a thirsty soul;

And good news from a far country.

Vid ., regarding the form of this proverb, vol. i. p. 9; we have a similar proverb regarding the influence of good news at Pro 15:30. Fresh cold water is called at Jer 18:14 מים קרים ; vid ., regarding קר , 18:27. " עיף , cogn. יעף , and עוּף , properly to become darkened, therefore figuratively like (Arab.) gushiya 'alyh , to become faint, to become feeble unto death, of the darkness which spreads itself over the eyes"(Fleischer).

This proverb, with the figure of "fresh water,"is now followed by one with the figure of a "fountain":

Keil-Delitzsch: Pro 25:26

26 A troubled fountain and a ruined spring -

A righteous man yielding to a godless man.

For the most part, in מט one thinks of a yielding in consequence of being forced. Thus e.g. , Fleischer: as a troubled ruined spring is a misfortune for the people who drink out of it, or draw from it, so is it a misfortune for the surrounding of the righteous, when he is driven from his dwelling or his possession by an unrighteous man. And it is true: the righteous can be compared to a well ( מעין , well-spring, from עין , a well, as an eye of the earth, and מקור , fountain, from קוּר , R. קר , כר , to round out, to dig out), with reference to the blessing which flows from it to its surroundings (cf. Pro 10:11 and Joh 7:38). But the words "yielding to"(contrast "stood before,"2Ki 10:4, or Jos 7:12), in the phrase "yielding to the godless,"may be understood of a spontaneous as well as of a constrained, forced, wavering and yielding, as the expression in the Psalm בּל־אמּוט [ non movebor , Psa 10:6] affirms the certainty of being neither inwardly nor outwardly ever moved or shaken. The righteous shall stand fast and strong in God without fearing the godless (Isa 51:12.), unmoveable and firm as a brazen wall (Jer 1:17.). If, however, he is wearied with resistance, and from the fear of man, or the desire to please man, or from a false love of peace he yields before it, and so gives way - then he becomes like to a troubled fountain ( רפשׂ , cogn. רמס , Eze 34:18; Isa 41:25; Jerome: fans turbatus pede ), a ruined spring; his character, hitherto pure, is now corrupted by his own guilt, and now far from being a blessing to others, his wavering is a cause of sorrow to the righteous, and an offence to the weak - he is useful no longer, but only injurious. Rightly Lagarde: "The verse, one of the most profound of the whole book, does not speak of the misfortunate, but of the fall of the righteous, whose sin compromises the holy cause which he serves, 2Sa 12:14."Thus also e.g. , Löwenstein, with reference to the proverb Sanhedrin 92b: also in the time of danger let not a man disown his honour. Bachja, in his Ethics , referring to this figure, 26a, thinks of the possibility of restoration: the righteous wavers only for the moment, but at last he comes right ( מתמוטט ועולה ). But this interpretation of the figure destroys the point of the proverb.

Keil-Delitzsch: Pro 25:27

This verse, as it stands, is scarcely to be understood. The Venet . translates 27b literally: ἔρευνά τε δόξας αὐτῶν δόξα ; but what is the reference of this כּבדם ? Euchel and others refer it to men, for they translate: "to set a limit to the glory of man is true glory;"but the "glory of man"is denoted by the phrase כּבד אדם , not by כּבדם ; and, besides, חקר does not mean measure and limit. Oetinger explains: "To eat too much honey is not good; whereas the searching after their glory, viz., of pleasant and praiseworthy things, which are likened to honey, is glory, cannot be too much done, and is never without utility and honour;"but how can כּבדם be of the same meaning as כּבד הדברים אשׁר or הנמשׁלים כּדּבשׁ - such an abbreviation of the expression is impossible. Schultens, according to Rashi: vestigatio gravitatis eorum est gravitas , i.e. , the searching out of their difficulty is a trouble; better Vitringa (since כבוד nowhere occurs in this sense of gravitas molesta ac pondere oppressura ): investigatio praestantiae eorum est gloriosa ; but Vitringa, in order to gain a connection to 27a, needs to introduce etiamsi , and in both explanations the reference of the כּבדם is imaginary, and it by no means lies near, since the Scripture uses the word כבוד of God, and His kingdom and name, but never of His law or His revelation. Thus also is an argument against Bertheau, who translates: the searching out of their glory (viz., of the divine law and revelation) is a burden, a strenuous occupation of the mind, since חקר does not in itself mean searching out, and is equivocally, even unintelligibly, expressed, since כבוד denotes, it is true, here and there, a great multitude, but never a burden (as כּבד ). The thought which Jerome finds in 27b: qui scrutator est majestatis opprimetur a gloria , is judicious, and connects itself synonym. with 27a; but such a thought is unwarranted, for he disregards the suff. of כּבדם , and renders כבוד in the sense of difficulty (oppression). Or should it perhaps be vocalized כּבדם (Syr., Targ., Theodotion, δεδοξασμένα = נכבּדות )? Thus vocalized, Umbreit renders it in the sense of honores ; Elster and Zöckler in the sense of difficultates ( difficilia ); but this plur., neither the biblical, nor, so far as I know, the post-bibl. usage of the word has ever adopted. However, the sense of the proverb which Elster and Zöckler gain is certainly that which is aimed at. We accordingly translate:

To surfeit oneself in eating honey is not good,

But as an inquirer to enter on what is difficult is honour.

We read כּבדם instead of כּבדם . This change commends itself far more than כּבד מכּבוד ( וחקר ), according to which Gesenius explains: nimium studium honoris est sine honore - impossible, for חקר does not signify nimium studium , in the sense of striving, but only that of inquiry: one strives after honour, but does not study it. Hitzig and Ewald, after the example of J. D. Michaelis, Arnoldi, and Ziegler, betake themselves therefore to the Arabic; Ewald explains, for he leaves the text unchanged: "To despise their honour (that is, of men) is honour (true, real honour);"Hitzig, for he changes the text like Gesenius: "To despise honour is more than honour,"with the ingenious remark: To obtain an order [ insigne ordinis ] is an honour, but not to wear it then for the first time is its bouquet. Nowhere any trace either in Hebrew or in Aramaic is to be found of the verb חקר , to despise (to be despised), and so it must here remain without example.

(Note: The Hebrew meaning investigare , and the equivalent Arabic ḥaḳr , contemnere ( contemtui esse ), are derivations from the primary meaning (R. חק ): to go down from above firmly on anything, and thus to press in (to cut in), or also to press downward.)

Nor have we any need of it. The change of כּבדם into כּבדם is enough. The proverb is an antithetic distich; 27a warns against inordinate longing after enjoyments, 27b praises earnest labour. Instead of דּבשׁ הרבּות , if honey in the mass were intended, the words would have been דּבשׁ הרבּה (Ecc 5:11; 1Ki 10:10), or at least הרבּות דּבשׁ (Amo 4:9); הרבות can only be a n. actionis , and אכל דּבשׁ its inverted object (cf. Jer 9:4), as Böttcher has discerned: to make much of the eating of honey, to do much therein is not good (cf. Pro 25:16). In 27b Luther also partly hits on the correct rendering: "and he who searches into difficult things, to him it is too difficult,"for which it ought to be said: to him it is an honour. כּבדם , viz., דברים , signifies difficult things, as ריקים , Pro 12:11, vain things. The Heb. כּבד , however, never means difficult to be understood or comprehended (although more modern lexicons say this),

(Note: Cf. Sir. 3:20f. with Ben-Sira's Heb. text in my Gesch. der jüd. Poesie , p. 204 (vv. 30-32); nowhere does this adj. כבד appears here in this warning against meditating over the transcendental.)

but always only burdensome and heavy, gravis , not difficilis . כבדם are also things of which the חקר , i.e. , the fundamental searching into them (Pro 18:17; Pro 25:2.), costs an earnest effort, which perhaps, according to the first impression, appears to surpass the available strength (cf. Exo 18:18). To overdo oneself in eating honey is not good; on the contrary, the searching into difficult subjects is nothing less than an eating of honey, but an honour. There is here a paronomasia . Fleischer translates it: explorare gravia grave est ; but we render grave est not in the sense of molestiam creat , but gravitatem parit (weight = respect, honour).

Keil-Delitzsch: Pro 25:28

This verse, counselling restraint as to the spirit, is connected with the foregoing, which counsels to self-control as to enjoyment:

A city broken through, now without walls -

A man without self-control over his spirit.

A "city broken down"is one whose wall is "broken,"2Ch 32:5, whether it has met with breaches ( פּרצים ), or is wholly broken; in the former case also the city is incapable of being defended, and it is all one as if it had no wall. Such a city is like a man "who hath no control over his own spirit"(for the accentuation of the Heb. words here, vid ., Thorath Emeth , p. 10): cujus spiritui nulla cohibitio (Schultens), i.e. , qui animum suum cohibere non potest (Fleischer: עצר , R. צר , to press together, to oppress, and thereby to hold back). As such a city can be plundered and laid waste without trouble, so a man who knows not to hold in check his desires and affections is in constant danger of blindly following the impulse of his unbridled sensuality, and of being hurried forward to outbreaks of passion, and thus of bringing unhappiness upon himself. There are sensual passions ( e.g. , drunkenness), intellectual ( e.g. , ambition), mingled ( e.g. , revenge); but in all of these a false ego rules, which, instead of being held down by the true and better ego, rises to unbounded supremacy.

(Note: Vid ., Drbal's Empirische Psychologie , §137.)

Therefore the expression used is not לנפשׁו , but לרוּחו ; desire has its seat in the soul, but in the spirit it grows into passion, which in the root of all its diversities is selfishness ( Psychol . p. 199); self-control is accordingly the ruling of the spirit, i.e. , the restraining (keeping down) of the false enslaved ego-life by the true and free, and powerful in God Himself.

Keil-Delitzsch: Pro 26:1

There now follows a group of eleven proverbs of the fool; only the first of the group has after it a proverb of different contents, but of similar form:

As snow in summer, and rain in harvest;

So honour befitteth not a fool.

If there is snow in high summer ( קיץ , to be glowing hot), it is contrary to nature; and if there is rain in harvest, it is (according to the alternations of the weather in Palestine) contrary to what is usually the case, and is a hindrance to the ingathering of the fruits of the field. Even so a fool and respect, or a place of honour, are incongruous things; honour will only injure him (as according to Pro 19:10, luxury); he will make unjust use of it, and draw false conclusions from it; it will strengthen him in his folly, and only increase it. נאוה (= נאוי ) is the adj. to the Pil . נאוה , Psa 93:5 (plur. נאווּ ); נאוה , Pro 19:10, and נאוה , Pro 17:7, are also masc. and fem. of the adj., according to which, that which is said under Pro 19:10 is to be corrected. Symmachus and Theodotion have translated οὐκ ἔπρεψεν , and have therefore read נאוה . The root word is נאה (as שׁחה to שׁחוה ) = נוה , to aim at something ( vid ., Hupfeld under Psa 23:2).

Keil-Delitzsch: Pro 26:2

This verse is formed quite in the same way as the preceding:

As the sparrow in its fluttering, as the swallow in its flying,

So the curse that is groundless: it cometh not.

This passage is one of those fifteen ( vid ., under Psa 100:3) in which the לא of the text is changed by the Kerı̂ into לו ; the Talm., Midrash, and Sohar refer this לּו partly to him who utters the curse himself, against whom also, if he is a judge, such inconsiderate cursing becomes an accusation by God; partly to him who is cursed, for they read from the proverb that the curse of a private person also ( הדיוט , ἰδιώτης ) is not wont to fall to the ground, and that therefore one ought to be on his guard against giving any occasion for it ( vid ., Norzi). But Aben Ezra supposes that לא and לו interchange, as much as to say that the undeserved curse falls on him ( לו ) who curses, and does not fall ( לא ) on him who is cursed. The figures in 2a harmonize only with לא , according to which the lxx, the Syr., Targ., Venet ., and Luther (against Jerome) translate, for the principal matter, that the sparrow and the swallow, although flying out (Pro 27:8), return home again to their nest (Ralbag), would be left out of view in the comparison by לו . This emphasizes the fluttering and flying, and is intended to affirm that a groundless curse is a פּרח בּאוּיר , aimless, i.e. , a thing hovering in the air, that it fails and does not take effect. Most interpreters explain the two Lameds as declaring the destination: ut passer ( sc. natus est ) ad vagandum , as the sparrow, through necessity of nature, roves about... (Fleischer). But from Pro 25:3 it is evident that the Lamed in both cases declares the reference or the point of comparison: as the sparrow in respect to its fluttering about, etc. The names of the two birds are, according to Aben Ezra, like dreams without a meaning; but the Romanic exposition explains rightly צפּור by passereau , and דּרור by hirondelle , for צפור (Arab. 'uṣfuwr ), twitterer, designates at least preferably the sparrow, and דרור the swallow, from its flight shooting straight out, as it were radiating ( vid ., under Psa 84:4); the name of the sparrow, dûrı̂ (found in courtyards), which Wetstein, after Saadia, compares to דרור , is etymologically different.

(Note: It is true that the Gemara to Negaïm , Pro 14:1, explains the Mishnic צפרים דרור , "house-birds,"for it derives דרור from דור , to dwell.)

Regarding חנּם , vid ., under Pro 24:28. Rightly the accentuation separates the words rendered, "so the curse undeserved"( קללת , after Kimchi, Michlol 79b, קללת ), from those which follow; לא תבא is the explication of כן : thus hovering in the air is a groundless curse - it does not come ( בוא , like e.g. , Jos 21:43). After this proverb, which is formed like Pro 26:1, the series now returns to the "fool."

Keil-Delitzsch: Pro 26:3

3 A whip for the horse, a bridle for the ass,

And a rod for the back of fools.

J. D. Michaelis supposes that the order should be reversed: a bridle for the horse, a whip for the ass; but Arnoldi has here discovered the figure of speech merismus (cf. Pro 10:1); and Hitzig, in the manner of the division, the rhythmical reason of the combination (cf. שׁם חם ויפת for שׁם יפת וחם ): whip and bridle belong to both, for one whips a horse (Neh 3:2) and also bridles him; one bridles an ass (Psa 32:9) and also whips him (Num 22:28.). As whip and bridle are both serviceable and necessary, so also serviceable and necessary is a rod, לגו כּסילים , Pro 10:13; Pro 19:29.

Keil-Delitzsch: Pro 26:4

4 Answer not the fool according to his folly,

Lest thou thyself also become like unto him.

After, or according to his folly, is here equivalent to recognising the foolish supposition and the foolish object of his question, and thereupon considering it, as if, e.g. , he asked why the ignorant man was happier than the man who had much knowledge, or how one may acquire the art of making gold; for "a fool can ask more than ten wise men can answer."He who recognises such questions as justifiable, and thus sanctions them, places himself on an equality with the fool, and easily himself becomes one. The proverb that follows affirms apparently the direct contrary:

Keil-Delitzsch: Pro 26:5

5 Answer the fool according to his folly,

Lest he regard himself as wise.

ענה־כסיל (with Makkeph , and Gaja , and Chatef )

(Note: Thus after Ben Asher; while, on the contrary, Ben Naphtali writes ענה כסיל with Munach , vid ., Thorath Emeth , p. 41.)

here stands opposed to אל־תען כסיל . The Gospel of John, e.g. , Joh 5:31, cf. Pro 8:31,

(Note: Vid ., my dissertation on three little-observed passages in the Gospel of John, and their practical lessons, in the Evang. luth. Kirchenzeitung , 1869, Nos. 37, 38.)

is rich in such apparently contradictory sayings. The sic et non here lying before us is easily explained; after, or according to his folly, is this second time equivalent to, as is due to his folly: decidedly and firmly rejecting it, making short work with it (returning a sharp answer), and promptly replying in a way fitted, if possible, to make him ashamed. Thus one helps him, perhaps, to self-knowledge; while, in the contrary case, one gives assistance to his self-importance. The Talmud, Schabbath 30b, solves the contradiction by referring Pro 26:4 to worldly things, and Pro 26:5 to religious things; and it is true that, especially in the latter case, the answer is itself a duty toward the fool, and towards the truth. Otherwise the Midrash: one ought not to answer when one knows the fool as such, and to answer when he does not so know him; for in the first instance the wise man would dishonour himself by the answer, in the latter case he would give to him who asks the importance appertaining to a superior.

Keil-Delitzsch: Pro 26:6

6 He cutteth off the feet, he drinketh injury,

Who transacteth business by a fool.

He cutteth off, i.e. , his own feet, as we say: he breaks his neck, il se casse le cou ; Lat. frangere brachium, crus, coxam; frangere navem (Fleischer). He thinks to supplement his own two legs by those of the messenger, but in reality he cuts them off; for not only is the commission not carried out, but it is even badly carried out, so that instead of being refreshed (Pro 13:17; Pro 25:13) by the quick, faithful execution of it, he has to swallow nothing but damage; cf. Job 34:7, where, however, drinking scorn is meant of another (lxx), not his own; on the contrary, חמס here refers to injury suffered (as if it were חמדו , for the suff. of חמס is for the most part objective); cf. the similar figures Pro 10:26. So שׁלח בּיד , to accomplish anything by the mediation of another, cf. Exo 4:13; with דבר ( דברים ), 2Sa 15:36. The reading מקצּה (Jerome, Luther, claudus ) is unnecessary; since, as we saw, מקצּה ,was ew includes it in the sibi . The Syr. reads, after the lxx (the original text of which was ἐκ τῶν ποδῶν ἑαυτοῦ ), מקצה , for he errs, as also does the Targumist, in thinking that מקצה can be used for מקצץ ; but Hitzig adopts this reading, and renders: "from the end of the legs he swallows injury who sends messages by a fool."The end of the legs are the feet, and the feet are those of the foolish messenger. The proverb in this form does not want in boldness, but the wisdom which Hitzig finds in its is certainly not mother-wit.

(Note: The Venet . translates שׁתה by ἄνους , so שׁטה (the post-bibl. designation of a fool) - one of the many indications that this translator is a Jew, and as such is not confined in his knowledge of language only to the bibl. Hebrew.)

Böttcher, on his part, also with מקצה , renders: "from the end of his feet he drinks in that which is bitter..."- that also is too artificial, and is unintelligible without the explanation of its discoverer. But that he who makes a fool his messenger becomes himself like unto one who cuts off his own legs, is a figure altogether excellent.

Keil-Delitzsch: Pro 26:7

7 The hanging down of the legs of a lame man;

And a proverb in a fool's mouth.

With reference to the obscure דּליוּ , the following views have been maintained: - (1) The form as punctuated appears directly as an imperative. Thus the lxx translate, the original text of which is here: ἀφελοῦ πορείαν κυλλῶν (conj. Lagarde's) καὶ παροιμίαν ἐκ στόματος ἀφρόνων , which the Syr. (with its imitator, the Targ.) has rendered positively: "If thou canst give the power of (sound) going to the lame, then wilt thou also receive (prudent) words from the mouth of a fool."Since Kimchi, דּליוּ has been regarded by many as the softening of the Imp . Piel דּדּוּ , according to which the Venet . translates: ἐπάρατε κνήμας χωλοῦ ; and Bertheau and Zöckler explain: always take away his legs from the lame, since they are in reality useless to him, just as a proverb in the mouth of the fool is useless - something that without loss might be never there."But why did not the poet write הרימוּ , or הסירוּ , or קחוּ , or the like? דּלּי , to carry away, to dispense with, is Syriac (Targ. Jer . I, under Deu 32:50), but not Hebrew. And how meaningless is this expression! A lame man would withstand a surgeon (as he would a murderer) who would amputate his legs; for lame legs are certainly better than none, especially since there is a great distinction between a lame man ( פּדּח , from פּסח , luxare ; cf. (Arab.) fasaḥ , laxare , vid ., Schultens) who halts or goes on crutches (2Sa 3:29), and one who is maimed (paralytic), who needs to be carried. It comes to this, that by this rendering of 7a one must, as a consequence, with the lxx, regard וּמשׁל [and a proverb] as object. accus. parallel to שׁקים [legs]; but "to draw a proverb from one's mouth"is, after Pro 20:5, something quite different from to tear a proverb away from him, besides which, one cannot see how it is to be caught. Rather one would prefer: attollite crura claudi ( ut incedat, et nihil promovebitis ); but the מן of מפּסּח does not accord with this, and 7b does not connect itself with it. But the explanation: "take away the legs from a lame man who has none, at least none to use, and a proverb in the mouth of fools, when there is none,"is shattered against the "leg-taking-away,"which can only be used perhaps of frogs' legs. (2) Symmachus translates: ἐξέλιπον κνῆμαι ἀπὸ χωλοῦ ; and Chajûg explains דּליוּ as 3 pret. Kal , to which Kimchi adds the remark, that he appears to have found דּליוּ , which indeed is noted by Norzi and J. H. Michaelis as a variant. But the Masoretic reading is דּליוּ , and this, after Gesenius and Böttcher (who in this, without any reason, sees an Ephraimitic form of uttering the word), is a softened variation from דּדּוּ . Only it is a pity that this softening, while it is supported by alius = ἄλλος , folium = φύλλον , faillir = fallere , and the like, has yet not a single Hebrew or Semitic example in its favour. (3) Therefore Ewald finds, "all things considered,"that it is best to read דּליוּ , "the legs are too loose for the lame man to use them."But, with Dietrich, we cannot concur in this, nor in the more appropriate translation: "the legs of the lame hang down loose,"to say nothing of the clearly impossible: "high are the legs of the lame (one higher than the other),"and that because this form גּליוּ for גּליוּ also occurs without pause, Psa 57:2; Psa 73:2; Psa 122:6; Isa 21:12; but although thus, as at Psa 36:9; Psa 68:32, at the beginning of a clause, yet always only in connection, never at the beginning of an address. (4) It has also been attempted to interpret דּליוּ as abstr., e.g. , Euchel: "he learns from a cripple to dance, who seeks to learn proverbs from the mouth of a fool." דּליוּ שׁקים must mean the lifting up of the legs = springing and dancing. Accordingly Luther translates:

"As dancing to a cripple,

So does it become a fool to speak of wisdom."

The thought is agreeable, and according to fact; but these words to not mean dancing, but much rather, as the Arabic shows ( vid ., Schultens at Pro 20:5, and on the passage before us), a limping, waddling walk, like that of ducks, after the manner of a well-bucket dangling to and fro. And דּליוּ , after the form מלכוּ , would be an unheard-of Aramaism. For forms such as שׂחוּ , swimming, and שׁלוּ , security, Psa 30:7, on which C. B. Michaelis and others rest, cannot be compared, since they are modified from sachw , ṣalw , while in דּליוּ the û ending must be, and besides the Aramaic דּליוּ must in st. constr . be דּליוּוּת . Since none of these explanations are grammatically satisfactory, and besides דּליוּ = דּללוּ = דּדּוּ gives a parallel member which is heterogeneous and not conformable to the nature of an emblematical proverb, we read דּלּוּי after the forms צפּוּי , שׁקּוּי (cf. חבּוּק , Pro 6:10; Pro 24:33), and this signifies loose, hanging down, from דּלה , to hang at length and loosely down, or transitively: to hang, particularly of the hanging down at length of the bucket-rope, and of the bucket itself, to draw water from the well. The מן is similar to that of Job 28:4, only that here the connecting of the hanging down, and of that from which it hangs down, is clear. Were we to express the purely nominally expressed emblematical proverb in the form of a comparative one, it would thus stand as Fleischer translates it: ut laxa et flaccida dependent ( torpent ) crura a claudo, sic sententia in ore stultorum ( sc. torpet h. e. inutilis est ). The fool can as little make use of an intelligent proverb, or moral maxim ( dictum sententiosum ), as a lame man can of his feet; the word, which in itself is full of thought, and excellent, becomes halting, lame, and loose in his mouth (Schultens: deformiter claudicat ); it has, as spoken and applied by him, neither hand nor foot. Strangely, yet without missing the point, Jerome: quomodo pulcras frustra habet claudus tibias, sic indecens est in ore stultorum parabola . The lame man possibly has limbs that appear sound; but when he seeks to walk, they fail to do him service - so a bon-mot comes forth awkwardly when the fool seeks to make use of it. Hitzig's conjecture: as leaping of the legs on the part of a lame man..., Böttcher has already shown sufficient reasons for rejecting; leaping on the part of any one, for the leaping of any one, were a court style familiar to no poet.

Keil-Delitzsch: Pro 26:8

This proverb presents to us a new difficulty.

As one binds a stone in a sling,

So is he who giveth honour to a fool.

This translation is warranted by tradition, and is in accordance with the actual facts. A sling is elsewhere called קלע ; but that מרגּמה also in the passage before us signifies a sling (from רגם , to throw with stones = to stone or to throw stones = to sling, cf. Targ. Est 5:14 רגּם , of David's slinging stones against Goliath), is supported by the lxx, Syr., and Targ. on the one side, and the Jewish Glossists on the other (Rashi: fronde , Ital. frombola ). Rightly the lxx renders כּצרור as a verb: ὡς ἀποδεσμεύει ; on the contrary, the Syr. and Targ. regard it as a substantive: as a piece of stone; but צרור as a substantive does not mean a piece, as one would put into a sling to use as a weapon, but a grain, and thus a little piece, 2Sa 17:13; cf. Amo 9:9. Erroneously Ewald: "if one binds to the sling the stone which he yet seeks to throw, then all this throwing and aiming are in vain; so it is in vain to give to a fool honour which does not reach him."If one seeks to sling a stone, he must lay the lapis missilis so in the sling that it remains firm there, and goes forth only by the strong force of the slinging; this fitting in (of the stone), so that it does not of itself fall out, is expressed by צרר בּ (cf. Pro 30:4; Job 26:8). The giving is compared to the binding, the stones to the honour, and the sling to the fool: the fool is related to the honour which one confers on him, as the stone to the sling in which one lays it - the giving of honour is a slinging of honour. Otherwise (after Kimchi) the Venet . ὡς συνδεσμὸς λίθου ἐν λιθάδι , i.e. , as Fleischer translates: ut qui crumenam gemmarum plenam in acervum lapidum conjicit . Thus also Ralbag, Ahron b. Josef, and others, and lastly Zöckler. The figure is in the form of an address, and מרגּמה (from רגם , accumulare, congerere , vid ., under Psa 67:1-7 :28) might certainly mean the heaping of stones. But אבן is not used in the sense of אבן יקרה (precious stone); also one does not see why one precious stone is not enough as the figure of honour, and a whole heap is named; but in the third place, כּן נותן requires for כצרור a verbal signification. Therefore Jerome translates: sicut qui mittit lapidem in acervum Mercurii ; in this the echo of his Jewish teacher, for the Midrash thus explains literally: every one who gives honour to a fool is like one who throws a stone on a heap of stones consecrated to Mercury. Around the Hermes ( ἑρμαὶ ), i.e. , pillars with the head of Mercury ( statuae mercuriales or viales ), were heaps of stones ( ἕρμακες ), to which the passer-by was wont to throw a stone; it was a mark of honour, and served at the same time to improve the way, whose patron was Mercurious ( מרקולים ). It is self-evident that this Graeco-Roman custom to which the Talm. makes frequent reference, cannot be supposed to have existed in the times of Solomon. Luther translates independently, and apparently rendering into German that in acervum Mercurii : that is as if one threw a precious stone on the "steplang7 Rabenstein ," i.e. , the heap of stones raised at the foot of the gallows. This heap of stones is more natural and suitable to the times of Solomon than the heap of stones dedicated to Mercury, if, like Gussetius, one understands מרגמה of a heap of stones, supra corpus lapidatum . But against this and similar interpretations it is enough to remark that כצרור cannot signify sicut qui mittit . Had such a meaning been intended, the word would have been כּהשׁליך or כּמשׁליך . Still different is the rendering of Joseph Kimchi, Aben Ezra, and finally Löwenstein: as when one wraps up a stone in a piece of purple stuff. But ארגּמן , purple, has nothing to do with the verb רגם ; it is, as the Aramaic ארגּון shows, a compound word; the supposition of a denom. מרגּמה thus proceeds from a false etymological supposition. And Hitzig's combination of מרגמה with (Arab.) munjam , handle and beam of a balance (he translates: as a stone on the beam of a balance, i.e. , lies on it), is nothing but refined ingenuity, since we have no need at all of such an Arab. word for a satisfactory clearing up of מרגמה . We abide by the rendering of the sling. Böttcher translates: a sling that scatters; perhaps מרגמה in reality denotes such a sling as throws many stones at once. Let that, however, be as it may: that he who confers a title of honour, a place of honour, and the like, on a fool, is like one who lays a stone in a sling, is a true and intelligibly formed thought: the fool makes the honour no honour; he is not capable of maintaining it; that which is conferred on him is uselessly wasted.

Keil-Delitzsch: Pro 26:9

9 A thorn goeth into the hand of a drunkard,

And a proverb in a fool's mouth;

i.e ., if a proverb falls into a fool's mouth, it is as if a thorn entered into the hand of a drunken man; the one is as dangerous as the other, for fools misuse such a proverb, which, rightly used, instructs and improves, only to the wounding and grieving of another, as a drunken man makes use of the pointed instrument which he has possession of for coarse raillery, and as a welcome weapon of his strife. The lxx, Syr. (Targ.?), and Jerome interpret עלה in the sense of shooting up, i.e. , of growing; Böttcher also, after Pro 24:31 and other passages, insists that the thorn which has shot up may be one that has not grown to perfection, and therefore not dangerous. But thorns grow not in the hand of any one; and one also does not perceive why the poet should speak of it as growing in the hand of a drunken man, which the use of the hand with it would only make worse. We have here עלה בՀ™די , i.e. , it has come into my hand, commonly used in the Mishna, which is used where anything, according to intention, falls into one's hands, as well as where it comes accidentally and unsought for, e.g. , Nazir 23a, מי שׁנתכוון לעלות בידו בשׂר חזיר ועלה בידו בשׂר טלה , he who designs to obtain swine's flesh and (accidentally) obtains lamb's flesh. Thus rightly Heidenheim, Löwenstein, and the Venet .: ἄκανθα ἀνέβη εἰς χεῖρα μεθύοντος . חוח signifies a thorn bush, 2Ki 14:9,

(Note: The plur. חוחים , 1Sa 13:6, signifies not thorn bushes, but rock-splitting; in Damascus, chôcha means a little gate in the wing of a large door; vid ., Wetstein's Nordarabien , p. 23.)

as well as a thorn, Son 2:2, but where not the thorns of the rose, and indeed no rose at all, is meant. Luther thinks of the rose with the thorn when he explains: "When a drunkard carries and brandishes in his hand a thorn bush, he scratches more with it than allows the roses to be smelled - so a fool with the Scriptures, or a right saying, often does more harm than good."This paraphrase of Luther's interprets עלה ביד more correctly than his translation does; on the other hand, the latter more correctly is satisfied with a thorn twig (as a thorn twig which pierces into the hand of a drunken man); the roses are, however, assumed contrary to the text. This holds good also against Wessely's explanation: "the Mashal is like a rose not without thorns, but in the mouth of a fool is like a thorn without a rose, as when a drunken man seeks to pluck roses and gains by his effort nothing but being pierced by thorns."The idea of roses is to be rejected, because at the time when this proverb was formed there were no roses in Palestine. The proverb certainly means that a right Mashal, i.e. , an ingenious excellent maxim, is something more and better than a חוח (the prick as of the Jewish thorn, Zizyphus vulgaris , or the Christus -thorn, the Ziz spina Christi ); but in the mouth of a fool such a maxim becomes only a useless and a hurtful thing; for the fool so makes use of it, that he only embarrasses others and recklessly does injury to them. The lxx translates משׁל by δουλεία , and the Aram. by שׁטיוּתא ; how the latter reached this "folly"is not apparent; but the lxx vocalized משׁל , according to which Hitzig, at the same time changing שׁכּור into שׂכוּר , translates: "thorns shoot up by the hand of the hireling, and tyranny by the mouth of fools."Although a hired labourer, yet, on this account, he is not devoid of conscience; thus 9a so corrected has something in its favour: one ought, as far as possible, to do all with his own hand; but the thought in 9b is far-fetched, and if Hitzig explains that want of judgment in the state councils creates despotism, so, on the other hand, Pro 24:7 says that the fool cannot give counsel in the gate, and therefore he holds his mouth.

Keil-Delitzsch: Pro 26:10

All that we have hitherto read is surpassed in obscurity by this proverb, which is here connected because of the resemblance of ושכר to שכור . We translate it thus, vocalizing differently only one word:

Much bringeth forth from itself all;

But the reward and the hirer of the fool pass away.

The lxx translates πολλὰ χειμάζεται πᾶσα σὰρξ ἀφρόνων (all the flesh of fools suffers much), συντριβήσεται γὰρ ἧ ἔκστασις αὐτῶν , which is in Hebrew:

רב מחולל כל בּשׂר כסיל

ישּׁבר עברתם

An unfortunate attempt so to rectify the words that some meaning might be extracted from them. The first line of this translation has been adopted by the Syr. and Targ., omitting only the כל , in which the self-condemnation of this deciphering lies (for כל בשׂר means elsewhere, humanity, not the whole body of each individual); but they translate the second line as if the words were:

ישׁכּר עבר ים

i.e. , and the drunken man sails over the sea ( עברים is separated into עבר ים , as בבקרים , Amo 6:12, is to be separated into בּבּקר ים ); but what does that mean? Does it mean that to a drunkard (but שׁכּור , the drunken man, and not סבא , the drunkard, is used) nothing remains but to wander over the sea? or that the drunken man lets his imagination wander away over the sea, while he neglects the obligation that lies upon him? Symmachus and Theodotion, with the Midrash (Rashi) and Saadia (Kimchi), take שׂכר in 10b = סגר (like Isa 19:10, שׂכר = embankment, cf. סכּרין , Kelim , Pro 23:5); the former translates by καὶ ὁ φράσσων ἄφρονα ἐμφράσσει τὰς ὀργὰς αὐτοῦ , the latter by καὶ φιμῶν ἄφρονα φιμοῖ χόλους , yielding to the imagination that עברים , like עברות , may be the plur. of עברה , anger. Jerome punctuates רב as, Pro 25:8, רב , and interprets, as Symmachus and Theodotion, שׂכר both times = סגר , translating: Judicium determinat causas, et qui imponit stulto silentium iras mitigat ; but רב does not mean judicium , nor מחולל determinat , nor כל causas . As Gussetius, so also Ralbag (in the first of his three explanations), Meîri, Elia Wilna interpret the proverb as a declaration regarding quarrelsome persons: he causeth woe to all, and hireth fools, hireth transgressors, for his companions; but in that case we must read רב for רב ; מחולל , bringing woe, would be either the Po . of חלל , to bore through, or Pilel of חיל ( חוּל ), to put into distress (as with pangs); but עברים , transgressors = sinners, is contrary to the O.T. usus loq ., Pro 22:3 (Pro 27:12) is falsely cited in its favour; besides, for רב there should have been at least אישׁ רב and why שׂכרו is repeated remains inexplicable. Others take מחולל־כל as the name of God, the creator of all men and things; and truly this is the nearest impression of these two words, for חולל is the usual designation for divine production, e.g. , Psa 90:2. Accordingly Kimchi explains: The Lord is the creator of all, and He gives to fools and to transgressors their maintenance; but עברים , transgressors, is Mishnic, not bibl.; and שׂכר means to hire, but not to supply with food. The proverb is thus incapable of presenting a thought like Mat 5:45 (He maketh His sun to rise on the evil and on the good). Others translate: "The Lord is creator of all, and takes fools, takes idlers, into His service."Thus rendered, the proverb is offensive; wherefore Rashi, Moses Kimchi, Arama, and others regard the Mashal as in the mouth of fools, and thus they take Pro 26:9 and Pro 26:10 together as a tetrastich. Certainly this second collection of proverbs contains also tetrastiches; but Pro 26:9 and Pro 26:10 cannot be regarded as together forming a tetrastich, because רב (which is valid against Kimchi also) cannot mean God the Lord: רב , Lord, is unheard of in bibl. Heb., and at least the word הרב must be used for God. The Venet . on this account does not follow Kimchi, but translates, Ἄρχων πλάττει πάντα, καὶ μισθοῦται μωρὸν καὶ μισθοῦται ὡς παραβάτης (ought to have been παραβάτας ); but who could this cunning man be? Perhaps the Venet . is to be understood, after Gecatilia (in Rashi): a great (rich) man performs all manner of things; but if he hires a fool, it is as if he hired the first best who pass along the way. But that חולל is used in the general sense of to execute, to perform, is without example, and improbable. Also the explanation: a ruler brings grief, i.e. , severe oppression, upon all (Abulwalîd, Immanuel, Aben Ezra, who, in his smaller grammar, explains רב = רב after Isa 49:9; C. B. Michaelis: dolore afficit omnes ), does not recommend itself; for חולל , whether it be from חלל , Isa 51:9 (to bore through), or from חיל , Psa 29:9 (to bring on the pangs of birth), is too strong a word for hurting; also the clause, thus generally understood, is fortunately untrue. Translated as by Euchel: "the prominent persons destroy all; they keep fools in pay, and favour vagabonds,"- it sounds as if it had been picked up in an assembly of democrats. On the other hand, the proverb, as translated by Luther:

A good master maketh a thing right;

But he who hireth a bungler, by him it is spoiled,

is worthy of the Book of Proverbs. The second line is here freely rendered, but it is also appropriate, if we abide closer by the words of the text, in this connection. Fleischer: Magister ( artifex peritus ) effingit omnia ( i.e. , bene perficit quaecunque ei committuntur ); qui autem stultum conducit, conducit transeuntes ( i.e. , idem facit ac si homines ignotos et forte transeuntes ad opus gravius et difficilius conduceret ). Thus also Gesenius, Böttcher, and others, who all, as Gecatilia above, explain עברים , τοὺς τυχόντας , the first best. But we are reluctantly constrained to object to this thought, because רב nowhere in bibl. Hebrew signifies a master; and the ו of the second ושׂכר dno cannot bear that rendering, ac si . And if we leave it out, we nevertheless encounter a difficulty in חולל , which cannot be used of human production. Many Christian interpreters (Cocceius, Schultens, Schelling, Ewald, Bertheau, Stier, Zöckler) give to רב a meaning which is found in no Jewish interpreter, viz., sagittarius , from רבב ( רבב ), Gen 49:23 (and perhaps Psa 18:15), after the forms צר , שׂר , the plur. of which, רבּים , is found at Job 16:13; Jer 50:29, but in a connection which removes all doubt from the meaning of the word. Here also רב may be more closely defined by מחולל ; but how then does the proverb stand? "an archer who wounds everything, and he who hires a fool, and hires passers-by"(Ewald: street-runners), i.e. , they are alike. But if the archer piercing everything is a comic Hercules furens , then, in order to discover the resemblance between the three, there is need of a portion of ingenuity, such as is only particularly assigned to the favoured. But it is also against the form and the usage of the word to interpret עברים simply of rogues and vagabonds. Several interpreters have supposed that רב and כל must stand in a certain interchangeable relation to each other. Thus, e.g. , Ahron b. Josef: "Much makes amazement to all, but especially one who hires a fool...."But this "especially"(Before all) is an expression smuggled in. Agreeing with Umbreit and Hitzig, we translate line first; but in translating line second, we follow our own method:

Much bringeth all out of it;

i.e. , where there is much, then one has it in his power, if he begins right, to undertake everything. רב has by כּל the definition of a neuter, so as to designate not only many men, Exo 19:21, but also much ability in a pecuniary and facultative sense (cf. the subst. רב , Isa 63:7; Psa 145:7); and of the much which bringeth forth all out of itself, effects all by itself, חולל with equal right might be used, as Pro 25:23, of the north wind. The antithesis 10b takes this form:

But the reward (read וּשׂכר ) and the master (who hires him for wages) of the fool pass away,

i.e. , perish; עברים , as if עבר , is used of chaff, Isa 29:5; of stubble, Jer 13:24; of shadow, Psa 144:4. That which the fool gains passes away, for he squanders it; and he who took him into his service for wages is ruined along with him, for his work is only pernicious, not useful. Although he who possesses much, and has great ability, may be able to effect everything of himself, yet that is not the case when he makes use of the assistance therein of foolish men, who not only do not accomplish anything, but, on the contrary, destroy everything, and are only ruinous to him who, with good intention, associates them with himself in his work. That the word must be more accurately ושׂכר , instead of ושׂכרוו , one may not object, since ושׂכר is perfectly unambiguous, and is manifestly the object.

Keil-Delitzsch: Pro 26:11

The series of proverbs regarding fools is continued:

Like a dog which returneth to his vomit,

Is a fool who cometh again with his folly.

שׁב is like שׁונה , particip.; only if the punctuation were כּכּלב , ought "which returneth to his vomit"to be taken as a relative clause ( vid ., under Psa 38:14). Regarding על as designating the terminus quo with verbs of motions, vid ., Köhler under Mal. 3:24. On קא = קיא , cf. Pro 23:8. Luther rightly; as a dog devours again his vomit. The lxx translate: ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον ; the reference in 2Pe 2:22 : κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα , is thus not from the lxx; the Venet . is not connected with this N.T. citation, but with the lxx, if its accordance with it is not merely accidental. To devour again its vomit is common with the dog.

(Note: Vid., Schulze's Die bibl. Sprichwörter der deutschen Sprache , p. 71f.)

Even so, it is the manner of fools to return again in word and in deed to their past folly ( vid ., regarding שׁנה with ב of the object. Pro 17:9); as an Aram. popular saying has it: the fool always falls back upon his foolish conduct.

(Note: Vid., Wahl's Das Sprichwort der heb.-aram. Literatur , p. 147; Duke's Rabbin. Blumenlese , p. 9.)

He must needs do so, for folly has become to him a second nature; but this "must"ceases when once a divine light shines forth upon him. The lxx has after Pro 26:11 a distich which is literally the same as Sir. 4:21.

Keil-Delitzsch: Pro 26:12

12 Seest thou a man who is wise in his own eyes?

The fool hath more hope than he.

Regarding the perf. hypotheticum ראית , vid ., at Pro 22:29. Line second is repeated, Pro 29:20, unchanged. ממּנּוּ , prae eo , is equivalent to the Mishnic יותר ממּנּוּ , plus quam ei . As the conversion of a sinner, who does not regard himself as righteous, is more to be expected than that of a self-righteous man (Mat 9:12.), so the putting right of a fool, who is conscious that he is not wise (cf. Pro 24:7), is more likely to be effected than that of one deeming himself wise; for the greatest hindrance to any turning toward that which is better lies in the delusion that he does not need it.

(Note: The Targum has 12b after Codd. פּקח סכלא טב מגּיהּ (= Syr. pekach , expedit, convenit, melius est ), it is far better circumstanced regarding the fool than regarding him. Vid ., Geiger's Zeitschr . vi. (1868), p. 154.)

Thus far the group of proverbs regarding fools.

Keil-Delitzsch: Pro 26:13

There follows now a group of proverbs regarding the slothful:

13 The slothful saith there is a lion without,

A lion in the midst of the streets;

cf. the original of this proverb, Pro 22:13. שׁוּעל , to say nothing of שׁחל , is not the jackal; שׁחל is the bibl. name for the lion. בּין is the more general expression for בּקרב , Isa 5:25; by the streets he thinks of the rows of houses that form them.

Keil-Delitzsch: Pro 26:14

14 The door turneth on its hinges,

And the sluggard on his bed.

The comparison is clear. The door turns itself on its hinges, on which it hangs, in and out, without passing beyond the narrow space of its motion; so is the fool on his bed, where he turns himself from the one side to the other. He is called עצל , because he is fast glued to the place where he is (Arab. 'azila ), and cannot be free (contrast of the active, cf. Arab. ḥafyf , moving nimbly, agilis ). But the door offers itself as a comparison, because the diligent goes out by it to begin his work without (Pro 24:27; Psa 104:23), while the sluggard rolls himself about on his bed. The hook, the hinge, on which the door is moved, called ציר , from צוּר , to turn,

(Note: The Arab. verb signifies radically: to turn, like the Persian verbs kashatn and kardydan , and like our "steplang7 werden "to grow, turn, accords with vertere (Fleischer).)

has thus the name of הסּוב .

Keil-Delitzsch: Pro 26:15

15 The slothful has thrust his hand into the dish,

It is hard for him to bring it back to his mouth again.

A variation of Pro 19:24; the fut. ישׁיבנּה there, is here explained by נלאה להשׁיבהּ .

Keil-Delitzsch: Pro 26:16

16 The sluggard is wise in his own eyes,

More than seven men who give an excellent answer.

Between slothfulness and conceit there exists no inward necessary mutual relation. The proverb means that the sluggard as such regards himself as wiser than seven, who all together answer well at any examination: much labour - he thinks with himself - only injures the health, blunts men for life and its joys, leads only to over-exertion; for the most prudent is, as a general rule, crack-brained. Böttcher's "steplang7 maulfaule "[slow to speak] belongs to the German style of thinking; עטל לשׁנא in Syr. is not he who is slow to speak, but he who has a faltering tongue.

(Note: The Aram. עטל is the Hebr. עצל , as עטא = עצה ; but in Arab. corresponds not to 'atal , but to 'azal .)

Seven is the number of manifoldness in completed unfolding (Pro 9:1). Meîri thinks, after Ezr 7:14, on the council of seven of the Asiatic ruler. But seven is a round number of plurality, Pro 26:25, Pro 24:16; Pro 6:31. Regarding טעם , vid ., at Pro 11:22.

Keil-Delitzsch: Pro 26:17

A series of proverbs which recommend the love of peace, for they present caricatures of the opposite:

17 He seizeth by the ears of a dog passing by,

Who is excited by a strife which concerns him not.

According to the accentuation in the text, the proverb is to be translated with Fleischer: Qualis est qui prehendit aures canis, talis est qui forte transiens ira abripitur propter rixam alienam ( eique temere se immiscent ). Since he is cautioned against unwarranted interference, the expression מתערב בּדין might have been used (Pro 14:10), according to which the Syr. translates; but על־ריב substantiates the originality of מתעבּר ( vid ., Pro 14:16; Pro 20:2). On the other hand, the placing together, without any connection of the two participles, is perplexing; why not עבר וּמתעבּר ? For it is certainly not meant, that falling into a passion he passes by; but that passing by, he falls into a passion; for he stands to this object. The Targumist, feeling this also, renders עבר in the sense of being angry, but contrary to the usus loq . Wherefore the conjecture of Euchel and Abramsohn commends itself, that עבר belongs to כלב - the figure thereby becomes more distinct. To seize one's own dog by the ear is not dangerous, but it is not advisable to do this with a strange dog. Therefore עבר belongs as a necessary attribute to the dog. The dog accidentally passing by corresponds to the strife to which one stands in no relation ( ריב לא־ול , vid ., regarding the Makkeph , Baer's Genesis , p. 85, not. 9). Whoever is excited to passion about a strife that does not belong to him, is like one who lays hold by the ears (the lxx arbitrarily: by the tail) of a dog that is passing by - to the one or to the other it happens right when he brings evil upon himself thereby.

Keil-Delitzsch: Pro 26:18-19

These verses form a tetrastich:

18 As a man who casteth brands,

And arrows, and death;

19 So is the man who deceiveth his neighbour,

And saith: I only make sport.

The old translations of מתלהלה are very diverse. Aquila has rendered it by κακοηθιζόμενος ; Symmachus: πειρώμενοι ; the Syr.: the vainglorious; the Targ.: מתּחת (from נחת ), a successor (spiritually); Jerome: noxius (injurious; for which Luther: secret). There is thus no traditional translation. Kimchi explains the word by השׁתגע ( Venet . ἐξεστώς ); Aben Ezra by השׁתטה (from שׂטה ), to behave thoughtlessly, foolishly; but both erroneously, confounding with it ותּלהּ , Gen 47:13, which is formed from להה and not from לההּ , and is related to לאה , according to which מתלהלה would designate him who exerts himself (Rashi, המתיגע ), or who is worn out (Saadia: who does not know what to do, and in weariness passes his time). The root לההּ ( להּ ), whence the reflex form התלהלהּ , like התמהמהּ , from מההּ , מהּ ) leads to another primary idea. The root להּ presents in (Arab.) âliha ( vid ., Fleischer in the Comm. zur Genesis , p. 57), waliha , and taliha , formed from the 8th form of this verb (aittalah ), the fundamental meaning of internal and external unrest; these verbs are used of the effect of fear (shrinking back from fear), and, generally, the want of self-command; the Syr. otlahlah , to be terrified, obstupescere , confirms this primary conception, connecting itself with the R. להּ . Accordingly, he who shoots every possible death-bringing arrow, is thought of as one who is beside himself, one who is of confused mind, in which sense the passive forms of (Arab.) âlah and talah are actually used. Schultens' reference to (Arab.) lâh micare , according to which כמתלהלה must mean sicut ludicram micationem exercens (Böttcher: one who exerts himself; Malbim: one who scoffs, from התל ), is to be rejected, because מתלהלה must be the direct opposite of משׂחק ; and Ewald's comparison of (Arab.) wâh and akhkh , to be entangled, distorted, lâh , to be veiled, confounds together heterogeneous words. Regarding זקּים (from זנק ), burning arrows, vid ., under Isa 50:11. Death stands third, not as comprehensive (that which is deadly of every kind), but as a climax (yea, even death itself). The כּן of the principal sentence, correlate to כּ of the contiguous clause, has the Makkeph in our editions; but the laws of the metrical Makkeph require כּן אישׁ (with Munach ), as it occurs e.g. , in Cod. 1294. A man who gives vent to his malice against his neighbour, and then says: seest thou not that... ( הלא , like Arab. âlâ ), i.e. , I am only jesting, I have only a joke with thee: he exhibits himself as being mad, who in blind rage scatters about him deadly arrows.

Keil-Delitzsch: Pro 26:20

There now follow proverbs regarding the nirgân , the slanderer ( vid ., regarding the formation and import of this word at Pro 26:28):

20 Where the wood faileth, the fire goeth out;

And where no tale-bearer, discord cometh to silence.

Wood, as material for building or for burning, is called, with the plur. of its product, עצים . Since אפס is the absolute end of a thing, and thus expresses its no longer existing, so it was more appropriate to wood (Fleischer: consumtis lignis ) than to the tale-bearer, of whom the proverb says the same thing as Pro 22:10 says of the mocker.

Keil-Delitzsch: Pro 26:21

21 Black coal to burning coal, and wood to fire;

And a contentious man to stir up strife.

The Venet . translates פּחם by καρβών , and גּחלת by ἄνθραξ ; the former (from פּחם , Arab. faḥuma , to be deep black) is coal in itself; the latter (from גּחל , jaham , to set on fire, and intrans. to burn), coal in a glowing state ( e.g. , Pro 25:22; Eze 1:13). Black coal is suited to glowing coal, to nourish it; and wood to the fire, to sustain it; and a contentious man is suited for and serves this purpose, to kindle up strife. חרר signifies to be hot, and the Pilpel חרחר , to heat, i.e. , to make hot or hotter. The three - coal, wood, and the contentious man - are alike, in that they are a means to an end.

Keil-Delitzsch: Pro 26:22

22 The words of the tale-bearer are like dainty morsels;

And they glide down into the innermost parts.

A repetition of Pro 18:8.

Keil-Delitzsch: Pro 26:23

The proverbs next following treat of a cognate theme, hypocrisy (the art of dissembling), which, under a shining [steplang7 gleissen ] exterior,

(Note: Vid ., regarding steplang7 gleisen (to give a deceitful appearance) and steplang7 gleissen (to throw a dazzling appearance), Schmitthenner-Weigand's Deutsches Wörterbuch .)

conceals hatred and destruction:

23 Dross of silver spread over an earthen vessel -

Lips glowing with love and a base heart.

Dross of silver is the so-called steplang7 glätte (French, litharge ), a combination of lead and oxygen, which, in the old process of producing silver, was separated (Luther: steplang7 silberschaum , i.e. , the silver litharge ; Lat. spuma argenti , having the appearance of foam). It is still used to glaze over potter's ware, which here (Greek, κέραμος ) is briefly called חרשׂ for כּלי חרשׂ ; for the vessel is better in appearance than the mere potsherd. The glossing of the earthenware is called צפּה על־חרשׂ , which is applicable to any kind of covering ( צפּה , R. צף , to spread or lay out broad) of a less costly material with that which is more precious. 23a contains the figure, and 23b its subscription: שׂפתים דּלקים ולב רע . Thus, with the taking away of the Makkeph after Codd., to be punctuated: burning lips, and therewith a base heart; burning, that is, with the fire of love (Meîri, אשׁ החשׁק ), while yet the assurances of friendship, sealed by ardent kisses, serve only to mask a far different heart. The lxx translate דלקים [burning] by λεῖα , and thus have read חלקים [smooth], which Hitzig without reason prefers; burning lips (Jerome, incorrectly: tumentia ; Luther, after Deu 32:33, חמת : steplang7 Gifftiger mund = a poisonous mouth) are just flattering, and at the same time hypocritical

(Note: Schultens explains the labia flagrantia by volubiliter prompta et diserta . But one sees from the Arab. dhaluḳa , to be loose, lightly and easily moved ( vid ., in Fleischer's Beiträgen zur arab. Sprachkunde the explanation of the designation of the liquid expressed with the point of the tongue by dhalḳiytt , at Pro 1:26-27; cf. de Sacy's Grammar ), and dalḳ , to draw out (of the sword from its scabbard), to rinse (of water), that the meaning of the Heb. דלק , to burn, from R. דל , refers to the idea of the flickering, tongue-like movement of the flame.)

lips. Regarding שׂפתים as masc., vid ., p. 85; לב רע means, at Pro 25:20, animus maestus ; here, inimicus . The figure is excellent: one may regard a vessel with the silver gloss as silver, and it is still earthen; and that also which gives forth the silver glance is not silver, but only the refuse of silver. Both are suitable to the comparison: the lips only glitter, the heart is false (Heidenheim).

Keil-Delitzsch: Pro 26:24-25

Pro 26:24 and Pro 26:25 form a tetrastich.

24 With his lips the hater dissembleth,

And in his heart he museth deceit.

25 If he maketh his voice agreeable, believe him not,

For seven abominations are in his heart.

All the old translators (also the Venet . and Luther) give to יגּכר the meaning, to become known; but the Niph . as well as the Hithpa . ( vid ., at Pro 20:11; Gen 47:17) unites with this meaning also the meaning to make oneself known: to make oneself unknown, unrecognisable = (Arab.) tanakkr , e.g. , by means of clothing, or by a changed expression of countenance.

(Note: Vid ., de Goeje's Fragmenta Hist. Arab . ii. (1871), p. 94. The verb נכר , primarily to fix one's attention, sharply to contemplate anything, whence is derived the meanings of knowing and of not knowing, disowning. The account of the origin of these contrasted meanings, in Gesenius-Dietrich's Lexicon , is essentially correct; but the Arab. nakar there referred to means, not sharpness of mind, from nakar = הכּיר , but from the negative signification prevailing in the Arab. alone, a property by which one makes himself worthy of being disowned: craftiness, cunning, and then also in bonam partem : sagacity.)

The contrast demands here this latter signification: labiis suis alium se simulat osor, intus in pectore autem reconditum habet dolum (Fleischer). This rendering of ישׁית מרמה is more correct than Hitzig's ("in his breast) he prepares treachery;"for שׁית מרמה is to be rendered after שׁית עצות , Psa 13:3 ( vid ., Hupfeld's and also our comm. on this passage), not after Jer 9:7; for one says שׁית מוקשׁים , to place snares, שׁית ארב , to lay an ambush, and the like, but not to place or to lay deceit. If such a dissembler makes his voice agreeable ( Piel of חנן only here, for the form Psa 9:14 is, as it is punctuated, Kal ), trust not thyself to him ( האמין , with ב : to put firm trust in anything, vid ., Genesis , p. 312)

(Note: The fundamental idea of firmness in האמין is always in the subject, not the object. The Arabic interpreters remark that âman with ב expresses recognition, and with ל submission ( vid ., Lane's Lexicon under âman ); but in Hebr. האמין with ב fiducia fidei , with ל assensus fidei ; the relation is thus not altogether the same.)

for seven abominations, i.e. , a whole host of abominable thoughts and designs, are in his heart; he is, if one may express it, after Mat 12:45, possessed inwardly of seven devils. The lxx makes a history of 24a: an enemy who, under complaints, makes all possible allowances, but in his heart τεκταίνεται δόλους . The history is only too true, but it has no place in the text.

Keil-Delitzsch: Pro 26:26

26 Hatred may conceal itself behind deceit:

Its wickedness shall be exposed in the assembly.

Proverbs which begin with the fut. are rarely to be found, it is true; yet, as we have seen, Pro 12:26, they are sometimes to be met with in the collection. This is one of the few that are of such a character; for that the lxx and others translate ὁ κρύπτων , which gives for רעתו a more appropriate reference, does not require us to agree with Hitzig in reading הכּסה (Pro 12:16, Pro 12:23) - the two clauses rendered fut. stand in the same syntactical relation, as e.g. , Job 20:24. Still less can the rendering of במשׁאון by συνίστησι δόλον , by the lxx, induce us to read with Hitzig חרשׁ און , especially since it is doubtful whether the Heb. words which floated before those translators (the lxx) have been fallen upon. משּׁאון (beginning and ending with a formative syllable) is certainly a word of rare formation, to be compared only to מסדּרון , Jdg 3:23; but since the nearest-lying formation משּׁא signifies usury (from נשׁא , to credit) (according to which Symmachus, διὰ λήμματα , to desire gain), it is obvious that the language preferred this double formation for the meaning deceiving, illusion, or, exactly: fraud. It may also be possible to refer it, like משּׁוּאות ( vid ., under Psa 23:1-6 :18), to שׁוא = שׁאה , to be confused, waste, as this is done by Parchon, Kimchi ( Venet . ἐν ἐρημίᾳ ), Ralbag, and others; משׁאון , in this sense of deepest concealment, certainly says not a little as the contrast of קהל [an assembly], but ישׁימום [a desert] stood ready for the poet to be used in this sense; he might also have expressed himself as Job 30:3; Job 38:27. The selection of this rare word is better explained if it denotes the superlative of deceit - a course of conduct maliciously directed toward the deception of a neighbour. That is also the impression which the word has made on Jerome ( fraudulenter ), the Targ. ( בּמוּרסתא , in grinding), Luther (to do injury), and according to which it has already been explained, e.g. , by C. B. Michaelis and Oetinger ("with dissembled, deceitful nature"). The punctuation of תכסה , Codd. and editions present in three different forms. Buxtorf in his Concordance (also Fürst), and the Basel Biblia Rabbinica , have the form תּכסּה ; but this is a mistake. Either תּכּסה ( Niph .) תּכּסּה ( Hithpa ., with the same assimilation of the preformative ת as in הכּבּס , Lev 13:55; נכּפּר , Deu 21:8) is to be read; Kimchi, in his Wörterbuch , gives תּכּסּה , which is certainly better supported. A surer contrast of במשׁאון and בקהל remains in our interpretation; only we translate not as Ewald: "hatred seeks to conceal itself by hypocrisy,"but: in deceitful work. Also we refer רעתו , not to במשׁאון , but to שׂנאה , for hatred is thought of in connection with its personal representative. We see from 26b that hatred is meant which not only broods over evil, but also carries it into execution. Such hatred may conceal itself in cunningly-contrived deception, yet the wickedness of the hater in the end comes out from behind the mask with the light of publicity.

Keil-Delitzsch: Pro 26:27

27 He who diggeth a pit falleth therein;

And he that rolleth up a stone, upon himself it rolleth back.

The thought that destruction prepared for others recoils upon its contriver, has found its expression everywhere among men in divers forms of proverbial sayings; in the form which it here receives, 27a has its oldest original in Psa 7:16, whence it is repeated here and in Ecc 10:8, and Sir. 27:26. Regarding כּרה , vid ., at Pro 16:27. בּהּ here has the sense of in eam ipsam ; expressed in French, the proverb is: celui qui creuse la fosse, y tombera ; in Italian: chi cava la fossa, caderà in essa . The second line of this proverb accords with Psa 7:17 ( vid ., Hupfeld and Riehm on this passage). It is natural to think of the rolling as a rolling upwards; cf. Sir. 27:25, ὁ βάλλων λίθον εἰς ὕψος ἐπὶ κεφαλὴν αὐτοῦ βάλλει , i.e. , throws it on his own head. וגלל אבן is to be syntactically judged of like Pro 18:13.

Keil-Delitzsch: Pro 26:28

28 The lying tongue hateth those whom it bruiseth;

And a flattering mouth causeth ruin.

The lxx, Jerome, the Targ., and Syr. render ישׂנא דכיו in the sense of non amat veritatem ; they appear by דכיו to have thought of the Aram. דכיא , that which is pure; and thus they gain nothing else but an undeniable plain thought. Many Jewish interpreters gloss: מוכיחיו , also after the Aram.: דּכּיו = מדכּיו ; but the Aram. דּכּי does not mean pure in the sense of being right, therefore Elia Wilna understands him who desires to justify himself, and this violent derivation from the Aram. thus does not lead to the end. Luther, translating: "a false tongue hates those who punish it,"explains, as also Gesenius, conterentes = castigantes ipsam ; but דּך signifies, according to the usage of the language before us, "bruised"( vid ., Psa 9:10), not: bruising; and the thought that the liar hates him who listens to him, leads ad absurdum ; but that he does not love him who bruises (punishes) him, is self-evident. Kimchi sees in דּכּיו another form of דּכּא ; and Meîri, Jona Gerundi in his ethical work ( שׁערי תשׁובה = The gates of Repentance), and others, accordingly render דכיו in the sense of ענו ( עניו ): the lying tongue hates - as Löwenstein translates - the humble [pious]; also that for דכּיו , by the omission of ו , דכּי = זכּי may be read, is supposable; but this does not harmonize with the second half of the proverb, according to which לשׁון שׁקר must be the subject, and ישׂנא דכיו must express some kind of evil which proceeds from such a tongue. Ewald: "the lying tongue hates its master ( אדניו ),"but that is not in accordance with the Heb. style; the word in that case should have been בּעליו . Hitzig countenances this אדניו , with the remark that the tongue is here personified; but personified, the tongue certainly means him who has it (Psa 120:3). Böttcher's conjecture ישׁנּא דכיו , "confounds their talk,"is certainly a curiosity. Spoken of the sea, those words would mean, "it changes its surge."But is it then at all necessary to uncover first the meaning of 28a? Rashi, Arama, and others refer דכּיו to דּכּים = נדכּאים ( מדכּים ). Thus also perhaps the Venet ., which translates τοὺς ἐπιτριμμοὺς (not: ἐπιτετριμμένους ) αὐτῆς . C. B. Michaelis: Lingua falsitatis odio habet contritos suos, h. e. eos quos falsitate ac mendacio laedit contritosque facit . Hitzig objects that it is more correct to say: conterit perosos sibi . And certainly this lay nearer, on which account Fleischer remarks: in 28a there is to be supposed a poetic transposition of the ideas (Hypallage): homo qui lingua ad calumnias abutitur conterit eos quos odit . The poet makes ישׂנא the main conception, because it does not come to him so readily to say that the lying tongue bruises those against whom it is directed, as that it is hatred, which is active in this. To say this was by no means superfluous. There are men who find pleasure in repeating and magnifying scandalously that which is depreciatory and disadvantageous to their neighbour unsubstantiated, without being at all conscious of any particular ill-will or personal enmity against him; but this proverb says that such untruthful tongue-thrashing proceeds always from a transgression of the commandment, "Thou shalt not hate thy brother,"Lev 19:17, and not merely from the want of love, but from a state of mind which is the direct opposite of love ( vid ., Pro 10:18). Ewald finds it incongruous that 28a speaks of that which others have to suffer from the lying tongue, whereas the whole connection of this proverb requires that the tongue should here be regarded as bringing ruin upon its owner himself. But of the destruction which the wicked tongue prepares for others many proverbs also speak, e.g. , Pro 12:13, cf. Pro 17:4, לשׁון הוּת ; and 28b does not mention that the smooth tongue (written וּפה־חלק with Makkeph ) brings injury upon itself (an idea which must be otherwise expressed; cf. Pro 14:32), but that it brings injury and ruin on those who have pleasure in its flatteries ( חלקות , Psa 12:3; Isa 30:10), and are befooled thereby: os blandiloquum ( blanditiis dolum tegens ) ad casum impellit, sc. alios (Fleischer).

Keil-Delitzsch: Pro 27:1

In the group Pro 27:1-6 of this chapter every two proverbs form a pair. The first pair is directed against unseemly boasting:

1 Boast not thyself of to-morrow,

For thou knowest not what a day bringeth forth.

The ב of בּיום is like, e.g. , that in Pro 25:14, the ב of the ground of boasting. One boasts of to-morrow when he boasts of that which he will then do and experience. This boasting is foolish and presumptuous (Luk 12:20), for the future is God's; not a moment of the future is in our own power, we know not what a day, this present day or to-morrow (Jam 4:13), will bring forth, i.e. , (cf. Zep 2:2) will disclose, and cannot therefore order anything beforehand regarding it. Instead of לא־תדע (with Kametz and Mugrash ), אל־תדע (thus e.g. , the Cod. Jaman ) is to be written; the Masora knows nothing of that pausal form. And instead of מה־יּלד יום , we write מה יּלד יום with Zinnorith . יּלד before יום has the tone thrown back on the penult ., and consequently a shortened ult.; the Masora reckons this word among the twenty-five words with only one Tsere .

Keil-Delitzsch: Pro 27:2

2 Let another praise thee, and not thine own mouth;

A stranger, and not thine own lips.

The negative לא is with פיך , as in (Arab.) ghyra fyk , bound into one compact idea: that which is not thine own mouth (Fleischer), "not thine own lips,"on the other hand, is not to be interpreted as corresponding to it, like אל־מות , Pro 12:28; since after the prohibitive אל , יהללוּך [praise thee] easily supplies itself. זר is properly the stranger, as having come from a distance, and נכרי he who comes from an unknown country, and is himself unknown ( vid ., under Pro 26:24); the idea of both words, however, passes from advena and alienigena to alius . There is certainly in rare cases a praising of oneself, which is authorized because it is demanded (2Co 11:18), which, because it is offered strongly against one's will, will be measured by truth (Pro 10:13); but in general it is improper to applaud oneself, because it is a vain looking at oneself in a glass; it is indecent, because it places others in the shade; imprudent, because it is of no use to us, but only injures, for propria laus sordet , and as Stobäus says, οὐδὲν οὕτως ἄκουσμα φορτικὸν ὡς καθ ̓ αὑτοῦ ἔταινος . Compare the German proverb, "steplang7 Eigenlob stinkt, Freundes Lob hinkt, fremdes Lob klingt "[= self-praise stinks, a friend's praise is lame, a stranger's praise sounds].

Keil-Delitzsch: Pro 27:3

The second pair of proverbs designates two kinds of violent passion as unbearable:

3 The heaviness of a stone, the weight of sand -

A fool's wrath is heavier than both.

We do not translate: Gravis est petra et onerosa arena , so that the substantives stand for strengthening the idea, instead of the corresponding adjective (Fleischer, as the lxx, Jerome, Syr., Targum); the two pairs of words stand, as 4a, in genit. relation (cf. on the contrary, Pro 31:30), and it is as if the poet said: represent to thyself the heaviness of a stone and the weight of sand, and thou shalt find that the wrath of a fool compared thereto is still heavier, viz., for him who has to bear it; thus heavier, not for the fool himself (Hitzig, Zöckler, Dächsel), but for others against whom his anger goes forth. A Jewish proverb ( vid ., Tendlau, No. 901) says, that one knows a man by his wine-glass ( כוס ), his purse ( כיס ), and his anger ( כעס ), viz., how he deports himself in the tumult; and another says that one reads what is in a man ביום כעסו , when he is in an ill-humour. Thus also כעס is to be here understood: the fool in a state of angry, wrathful excitement is so far not master of himself that the worst is to be feared; he sulks and shows hatred, and rages without being appeased; no one can calculate what he may attempt, his behaviour is unendurable. Sand, חול ,

(Note: Sand is called by the name חוּל ( חיל ), to change, whirl, particularly to form sand-wreaths, whence (Arab.) al -Habil , the region of moving sand; vid ., Wetzstein's Nord-arabien , p. 56.)

as it appears, as to the number of its grains innumerable, so as to its mass (in weight) immeasurable, Job 6:3; Sir. 22:13. נטל the Venet . translates, with strict regard to the etymology, by ἅρμα .

Keil-Delitzsch: Pro 27:4

4 The madness of anger, and the overflowing of wrath -

And before jealousy who keeps his place!

Here also the two pairs of words 4a stand in connection; אכזריּוּת (for which the Cod. Jaman has incorrectly אכזריות ) is the connecting form; vid ., regarding אכזרי , Pro 5:9. Let one imagine the blind, relentless rage of extreme excitement and irritation, a boiling over of anger like a water-flood, which bears everything down along with it - these paroxysms of wrath do not usually continue long, and it is possible to appease them; but jealousy is a passion that not only rages, but reckons calmly; it incessantly ferments through the mind, and when it breaks forth, he perishes irretrievably who is its object. Fleischer generalizes this idea: "enmity proceeding from hatred, envy, or jealousy, it is difficult or altogether impossible to withstand, since it puts into operation all means, both secretly and openly, to injure the enemy."But after Pro 6:34., cf. Son 8:8, there is particularly meant the passion of scorned, mortified, deceived love, viz., in the relation of husband and wife.

Keil-Delitzsch: Pro 27:5

The third pair of proverbs passes over from this special love between husband and wife to that subsisting between friends:

5 Better is open accusation

Than secret love.

An integral distich; mee אהבה has Munach , and instead of the second Metheg Tarcha , after Thorath Emeth , p. 11. Zöckler, with Hitzig, incorrectly: better than love which, from false indulgence, keeps concealed from his neighbour his faults, when he ought to tell him of them. That would require the phrase אהבה מסתּרת , not מסתּרת . Dächsel, in order to accommodate the text to this meaning, remarks: concealed censure is concealed love; but it is much rather the neglected duty of love - love without mutual discipline is weak, faint-hearted, and, if it is not too blind to remark in a friend what is worthy of blame, is altogether too forbearing, and essentially without conscience; but it is not "hidden and concealed love."The meaning of the proverb is different: it is better to be courageously and sternly corrected - on account of some fault committed - by any one, whether he be a foe or a friend, than to be the object of a love which may exist indeed in the heart, but which fails to make itself manifest in outward act. There are men who continually assure us of the reality and depth of their friendship; but when it is necessary for them to prove their love to be self-denying and generous, they are like a torrent which is dry when one expects to drink water from it (Job 6:15). Such "secret"love, or, since the word is not נסתּרת , but מסתּרת , love confined to the heart alone, is like a fire which, when it burns secretly, neither lightens nor warms; and before such a friend, any one who frankly and freely tells the truth has by far the preference, for although he may pain us, yet he does us good; while the former deceives us, for he leaves us in the lurch when it is necessary to love us, not merely in word and with the tongue, but in deed and in truth (1Jo 3:18). Rightly Fleischer: Praestat correptio aperta amicitiae tectae , i.e. , nulla re probatae .

Keil-Delitzsch: Pro 27:6

6 Faithful are the wounds of a friend,

And overloaded [plentiful] the kisses of an enemy.

The contrast to נאמנים , true, i.e. , honourable and good (with the transference of the character of the person to his act), would be fraudulenta (Jerome), or נהפכות , i.e. , false (Ralbag); Ewald seeks this idea from עתר , to stumble, make a false step;

(Note: Thus also Schultens in the Animadversiones , which later he fancied was derived from עתר , nidor , from the meaning nidorosa , and thence virulenta .)

Hitzig, from עתר = (Arab.) dadhr , whence dâdhir , perfidus , to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. שׁ , and the Arab. d to the Heb. ז ; (2) the Heb. עתר has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. עטר , whence עתר , vapour, Eze 8:11, according to which the Venet ., with Kimchi's and Parchon's Lex ., translates: the kisses of an enemy συνωμίχλωνται , i.e. , are fog; (b) to sacrifice, to worship, Arab. atar ; according to which Aquila: ἱκετικά (as, with Grabe, it is probably to be read for ἑκούσια of the lxx); and agreeably to the Niph ., but too artificially, Arama: obtained by entreaties = constrained; © to heap up, whence Hiph . העתיר , Eze 35:13, cf. Jer 33:6, according to which Rashi, Meîri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with עשׁר , whose Aram. form is עתר , for עשׁר is properly a heap of goods or treasures.

(Note: Vid ., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift , xxiv. 665, 668.)

This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by φιλεῖν , but by καταφιλεῖν , Mat 26:49. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh ( פּצע , from פּצע , to split, to tear open), yet are faithful (cf. Psa 141:5); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also נעתרות forms an indirect contrast to נאמנים .

Keil-Delitzsch: Pro 27:7

In Pro 27:7-10 there is also visible a weaving of the external with the internal. First, there are two proverbs, in each of which there is repeated a word terminating with נ .

7 A satisfied soul treadeth honeycomb under foot;

And a hungry soul - everything bitter is (to it) sweet.

It is unnecessary to read תּבוּז (Hitzig); תּבוּס is stronger; "to tread with the feet"is the extreme degree of scornful despite. That satiety and hunger are applicable to the soul, vid ., under Pro 10:3. In 7b, the adverb להּ , relative to the nomin . absol ., like Pro 28:7, but not Pro 13:18. "Hunger is the best cook,"according to a German proverb; the Hebrew proverb is so formed that it is easily transferred to the sphere of the soul. Let the man whom God has richly satisfied with good things guard himself against ingratitude towards the Giver, and against an undervaluing of the gifts received; and if they are spiritual blessings, let him guard himself against self-satisfaction and self-contentment, which is, in truth, the worst poverty, Rev 3:17; for life without God is a constant hunger and thirst. There is in worldly things, even the most pleasing, a dissatisfaction felt, and a dissatisfaction awakening disgust; and in spiritual life, a satiety which supposes itself to be full of life, but which is nothing else than the decay of life, than the changing of life into death.

Keil-Delitzsch: Pro 27:8

8 As a bird that wandereth from her nest,

So is a man that wandereth from his home.

It is not a flying out that is meant, from which at any moment a return is possible, but an unwilling taking to flight (lxx 8b: ὅταν ἀποξενωθῇ ; Venet .: πλανούμενον ... πλανούμενος ); for עוף נודד , Isa 16:2, cf. Jer 4:25, birds that have been frightened; and נדד , Pro 21:15., designates the fugitive; cf. נע ונד , Gen 4:14, and above, Pro 26:2, where נוּד designates aimless roving about. Otherwise Fleischer: "warning against unnecessary roaming about, in journeyings and wanderings far from home: as a bird far from its nest is easily wounded, caught, or killed, so, on such excursions, one easily comes to injury and want. One may think of a journey in the East. The Arabs say, in one of their proverbs: âlsafar ḳaṭ'at man âlklyym (= journeying is a part of the pains of hell)."But נדד here is not to be understood in the sense of a libere vagari . Rightly C. B. Michaelis: qui vagatur extorris et exul a loco suo sc. natali vel habitationis ordinariae . This proverb mediately recommends the love of one's fatherland, i.e. , "love to the land in which our father has his home; on which our paternal mansion stands; in which we have spent the years of our childhood, so significant a part of one's whole life; from which we have derived our bodily and intellectual nourishment; and in which home we recognise bone of our bone and flesh of our flesh."

(Note: Gustave Baur's article "Vaterlandsliebe,"in Schmid's Pädagogischer Encyklopädie .)

But next it says, that to be in a strange land must be an unhappiness, because a man never feels better than at home, as the bird in its nest. We say: steplang7 Heimat [home] - this beautiful word becomes the German language, which has also coined the expressive idea of steplang7 Heimweh [longing for home]; the Heb. uses, to express the idea of home, the word מקומי ; and of fatherland, the word ארצי or אדמתי . The Heb. שׁבוּת corresponds

(Note: The translators transfer to this place a note from vol. ii. p. 191f. of the author's larger Comm. ü. den Psalter , to which Delitzsch refers the reader: - "The modern High German adj. steplang7 elend , middle High German steplang7 ellende , old High German steplang7 alilandi, elilendi , or steplang7 elilenti , is composed of steplang7 ali and steplang7 land . The adj. steplang7 ali occurs only in old High German in composition. In the Gothic it is found as an independent adj., in the sense of alius and ἄλλυς ( vid ., Ulfilas, Gal 5:10). The primary meaning of steplang7 elilenti is consequently: of another country, foreign. In glosses and translations it is rendered by the Lat. words peregrinus, exul, advena , also captivus . In these meanings it occurs very frequently. In the old High German translation of Ammonius, Diatessaron , sive Harmoniae in quatuor Evangelica , the word proselytism, occurring in Mat 23:15, is rendered by steplang7 elilantan . To the adj. the old High German subst. corresponds. This has the meaning exilium, transmigratio, captivitas . The connection in steplang7 elilenti or steplang7 elilentes , used adverbially, is rendered by the Lat. peregre . In the middle High German, however, the proper signification of both words greatly predominates. But as, in the old High German, the idea of miser is often at the same time comprehended in the proper signification: he who is miserable through banishment, imprisonment, or through sojourning in a strange land; thus, in several places of the middle High German, this derived idea begins to separate itself from the fundamental conception, so that steplang7 ellende comes in general to be called miser . In the new High German this derived conception is almost alone maintained. Yet here also, in certain connections, there are found traces of the original idea, e.g. , steplang7 in's Elend schicken , for to banish. Very early also the word came to be used, in a spiritual sense, to denote our present abode, in contrast to paradise or the heavenly kingdom.... Thus, e.g. , in one of Luther's hymns, when we pray to the Holy Ghost:

steplang7 Das er vns behüte, an vnserm ende,

Wenn wir heim farn aus diesem elende ."

[That He guard us to our end

When we go home from this world.]

- Rud. von Raumer)

to the German steplang7 Elend , but = steplang7 Ellend, elilenti , of another land, strange.

Keil-Delitzsch: Pro 27:9

The two following proverbs have in common the catchword רע , and treat of the value of friendship: -

9 Oil and frankincense rejoice the heart;

And the sweet discourse of a friend from a counselling of soul.

Regarding the perfuming with dry aromas, and sprinkling with liquid aromas, as a mark of honour towards guests, and as a means of promoting joyful social fellowship, vid ., at Pro 7:16., Pro 21:17. The pred. ישׂמּח comprehends frankincense or oil as the two sides of one and the same thing; the lxx introduces, from Psa 104:15, also wine. It also reads ומתק רעה as one word, וּמתקרעת : καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή , which Hitzig regards as original; for he translates, understanding מעצת after Psa 13:3, "but the soul is torn by cares."But why מתקרעה , this Hithpa . without example, for נקרעה ? and now connected with מן in the sense of ὑπό ! And what does one gain by this Alexandrian wisdom [of the lxx] - a contrast to 9a which is altogether incongruous? Döderlein's rendering accords far better with 9a: "but the sweetness of a friend surpasses fragrant wood."But although this rendering of the word [ עצה ] by "fragrant wood"is found in Gesen. Lex ., from one edition to another, yet it must be rejected; for the word signifies wood as the contents of trees, the word for aromatic wood must be עצים ; and if the poet had not intentionally aimed at dubiety, he ought to have written עצי בשׂם , since נפשׁ , which the exception of Isa 3:20, where it is beyond doubt, nowhere means fragrance. If we read עצת and נפשׁ together, then we may suppose that the latter designates the soul, as at Psa 13:3; and the former, counsel (from the verb יעץ ). But to what does the suffix of רעהוּ refer? One may almost conjecture that the words originally were וּמתק נפשׁ מעצת רעהוּ , and the sweetness of the soul ( i.e. , a sweet relish for it, cf. Pro 27:7 and Pro 16:24) consists in the counsel of a friend, according to which Jerome translates: et bonis amici conciliis anima dulcoratur . By this transposition רעהו refers back to נפשׁ ; for is nephesh denote a person or a living being, it can be construed ad sensum as masc., e.g. , Num 31:28. But the words may remain in the order in which they are transmitted to us. It is possible that רעהוּ is (Böttcher refers to Job 12:4) of the same meaning as הרע (the friend of one = the friend), as כלּו denotes directly the whole; חציו , the half; עתּו , the right time. Recognising this, Cocceius, Umbreit, Stier, and Zöckler explain: sweetness, i.e. , the sweet encouragement ( מתק , in the sense of "sweetness (grace) of the lips,"Pro 16:21) of a friend, is better than one's own counsel, than prudence seeking to help oneself, and trusting merely to one's own resources; thus also Rashi: better than what one's own soul advises him. But (1) נפשׁ cannot mean one's own person (oneself) in contrast to another person; and (2) this does not supply a correct antithesis to 9a. Thus מן will not express the preference, but the origin. Accordingly Ewald, e.g. , explains: the sweetness of a friend whom one has proceedeth from the counsel of soul, i.e. , from such counsel as is drawn from a deep, full soul. But no proof can be brought from the usage of the language that עצת־נפשׁ can be so meant; these words, after the analogy of דעת נפשׁ , Pro 19:2, mean ability to give counsel as a quality of the soul (Pro 8:14; Pro 12:13), i.e. , its ability to advise. Accordingly, with Bertheau, we explain ישׂמח־לב as the common predicate for 9a and 9b: ointment and perfume rejoice the heart, and (The Syr., Targ., well: even so) the sweet exhortation of a friend, from a soul capable of rendering counsel; also, this and this, more than that fragrance. This proverb is formed in the same way as Pro 26:9, Pro 26:14. In this explanation רעהו is well referred back to לב : and (more than) the sweet advice of his friend. But not so that רעהו is equivalent to רע הלּב , for one does not thus speak; but the construction is as when we say, in the German language: steplang7 Nichts thut einem Herzen woler als wenn sein Freund es mitfühlend tröstet [nothing does more good to a heart than when a friend sympathizingly comforts it]; or: steplang7 Zage nicht, tief betrübtes Herz! Dein Freund lebt und wird dir bald sich zeigen [Be not dismayed, deeply-troubled heart! thy friend lives, and will soon show himself to thee]. In such cases the word "steplang7 Herz "[heart] does not designate a distinct part of the person, but, synecdochically, it denotes the whole person.

Keil-Delitzsch: Pro 27:10

Another proverb, consisting of three lines, in commendation of friendship:

Thine own friend and the friend of thy father forsake not,

And into thy brother's house go not in the day of thy misfortune -

Better is a near neighbour than a far-off brother.

In our editions רעך is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh ; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; "thine own and the friend of thy father"denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Kerı̂ changes the second ורעה into ורע , but ורעה (which, after the Masora in st. constr ., retains its segol , Ewald, §211e) is also admissible, for a form of comparison (Hitzig) this רעה is not, but the fuller form of the abbreviated רע , from רעה , to take care of, to tend, to pasture - an infinitive formation (= רעי ) like the Arab. cogn. râ'in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial ( vid ., regarding איד , Pro 1:26) one should go to him and not to a brother's house - it is by this supposed that, as Pro 18:24 says, there is a degree of friendship (cf. Pro 17:17) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. "steplang7 Besser Nachbar an der Wand als Bruder über Land "[Better a neighbour by one's side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dächsel places (like Schultens) in קרוב and רחוק meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zöckler reads between the lines, for he remarks, a "near neighbour"is one who is near to the oppressed to counsel and help them, and a "distant brother"is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us.

Keil-Delitzsch: Pro 27:11

This proverb has, in common with the preceding tristich, the form of an address:

Become wise, my son, and make my heart rejoice,

That I may give an answer to my accusers.

Better than "be wise"(Luther), we translate "become wise"(lxx σοφὸς γίνου ); for he who is addressed might indeed be wise, though not at present so, so that his father is made to listen to such deeply wounding words as these, "Cursed be he who begat, and who educated this man"(Malbim). The cohortative clause 11b (cf. Psa 119:42) has the force of a clause with a purpose (Gesen. §128:1): ut habeam quod iis qui me convicientur regerere possim ; it does not occur anywhere in the Hezekiah collection except here.

Keil-Delitzsch: Pro 27:12

ערום appears to lean on חכם .

The prudent man seeth the misfortune, hideth himself;

The simple pass on, suffer injury.

= Pro 22:3, where וּפתיים for פּתאים , ונסתּר for נסתּר , and ונענשׁוּ for נענשׁוּ ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, §349a, calls it a "steplang7 Steinschrift "an inscription on a stone. The perfects united in pairs with, and yet more without, Vav , express the coincidence

(Note: The second Munach is at Pro 22:3, as well as here, according to the rule Pro 18:4 of the Accentuationssystem , the transformation of the Dechi , and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi , so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Pro 22:3, but not here at Pro 27:12. Here, at least, ערום would be better with Rebia , to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach , the first, according as it is greater or less than the second, retains either Legarmeh ( e.g. , Psa 1:5; Psa 86:12; Psa 88:14; Psa 109:14) or Rebia (Pro 12:2, Psa 25:2; Psa 69:9; Psa 146:5).)

as to time.

Keil-Delitzsch: Pro 27:13

ערום alliterates with ערב .

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

And for the sake of a strange matter put him under bonds.

= Pro 20:16, vid ., there. נכריּה we interpret neut. (lxx τὰ ἀλλότρια ; Jerome, pro alienis ), although certainly the case occurs that one becomes surety for a strange woman (Aquila, Theodotion, περὶ ξένης ), by whose enticements and flatteries he is taken, and who afterwards leaves him in the lurch with the debts for which he had become security, to show her costly favour to another.

Keil-Delitzsch: Pro 27:14

This proverb, passing over the three immediately intervening, connects itself with Pro 27:9 and Pro 27:10. It is directed against cringing, noisy complimenting:

He who blesseth his neighbour with a loud voice, rising early in the morning,

It is reckoned as a curse to him.

The first line is intentionally very heavy, in order to portray the empressement of the maker of compliments: he calls out to another his good wishes with a loud voice, so as to make the impression of deep veneration, of deeply felt thankfulness, but in reality to gain favour thereby, and to commend himself to greater acts of kindness; he sets himself to meet him, having risen up ( השׁכּים , adverbial inf . abs .; cf. Jer 44:4 with Jer 25:4) early in the morning, to offer his captatio benevolentiae as speedily as possible; but this salutation of good wishes, the affected zeal in presenting which is a sign of a selfish, calculating, servile soul, is reckoned to him as קללה , viz., before God and every one who can judge correctly of human nature, also before him who is complimented in so ostentatious and troublesome a manner, the true design of which is thus seen. Others understand the proverb after the example of Berachoth 14a, that one ought to salute no one till he has said his morning's prayer, because honour is due before all to God (the Book of Wisdom, 10:28); and others after Erachin 16a, according to which one is meant who was invited as a guest of a generous lord, and was liberally entertained, and who now on the public streets blesses him, i.e. , praises him for his nobility of mind - such blessing is a curse to him whom it concerns, because this trumpeting of his praise brings upon him a troublesome, importunate crowd. But plainly the particularity of ' בּקול וגו lays the chief emphasis on the servility manifested; and one calls to mind the case of the clients besieging the doors of their patrons, those clientes matutini , each of whom sought to be the first in the salutatio of his distinguished wealthy patron.

Keil-Delitzsch: Pro 27:15

This proverb passes from the complimentarius to its opposite, a shrewish wife:

A continual dropping in a rainy day

And a contentious woman are alike.

Thus we have already translated (vol. i. p. 9), where, when treating of the manifold forms of parabolic proverbs, we began with this least poetic, but at the same time remarked that Pro 27:15 and Pro 27:16 are connected, forming a tetrastich, which is certainly the case according to the text here lying before us. In Pro 27:15, Pro 19:13 is expanded into a distich, and made a complete verse. Regarding דּלף טורד , vid ., the explanation there given. The noun סגריר , which the Syr. translates by magyaa' , but the Targumist retains, because it is in common use in the post-bibl. Heb. ( Bereschith rabba , c. 1) and the Jewish Aramaic, signifies violent rain, after the Jewish interpreters, because then the people remain shut up in their houses; more correctly, perhaps, from the unbroken continuousness and thickness (cf. the Arab. insajara , to go behind each other in close column) with which the rain pours down. Regarding מדונים , Kerı̂ מדינים , vid ., Pro 6:14; the genit. connection of ' אושׁת מ we have already at Pro 21:9. The form נשׁתּוה is doubtful. If accented, with Löwenstein and others, as Milra , then we would have a Nithkatal before us, as at Num 1:47, or a Hothkatal - a passive form of the Kal , the existence of which, however, is not fully established. Rather this word is to be regarded as נשׁתּוּה ( Nithpa . as Deu 21:8; Eze 23:48) without the dagesh, and lengthened; the form of the word נשׁתּוה , as found in the Cod. Jaman ., aims at this. But the form נשׁתּוה is better established, e.g. , by Cod. 1294, as Milel . Kimchi, Michlol 131a (cf. Ewald, §132c), regards it as a form without the dagesh , made up the Niph . and Hithpa ., leaving the penultima toning unexplained. Bertheau regards it as a voluntative: let us compare (as נשׁתּעה , Isa 41:23); but as he himself says, the reflexive form does not accord with this sense. Hitzig has adopted the right explanation (cf. Olshausen, §275, and Böttcher, §1072, who, however, registers it at random as an Ephraimitism). נשׁתּוה is a Niphal , with a transposition of consonants for נשׁותה , since נשׁותה passes over into נשׁתּוה . Such is now the genus in the arrangement; the Milra form would be as masc. syntactically inaccurate. "The finite following the subjects is regulated by the gender and number of that which is next before it, as at 2Sa 3:22; 2Sa 20:20; Psa 55:6; Job 19:15"(Hitzig).

Keil-Delitzsch: Pro 27:16

This verse stands in close connection with the preceding, for it speaks of the contentious woman:

He that restraineth her restraineth the wind,

And oil meeteth his right hand.

The connection of the plur. subject צפניה = quicunque eam cohibet , with a sing. predicate, is not to be disputed ( vid ., Pro 3:18 and Pro 28:16, Chethı̂b ); but can צפן gain from the meaning of preserving, laying up, also the meanings of keeping, of confining, and shutting up? - for these meanings we have כּלא and עצר (cf. צרר , Pro 30:4). In 16b it lies nearer to see in ימינו the object of the clause (oil meeteth his right hand) than the subject (his right hand meeteth oil), for the gender of ימין directs to יד ( e.g. , Eze 15:6; cf. 6a, where נאדּרי is as to gender indifferent): it is fem., while on the contrary שׁמן is generally masc. (cf. Son 1:3). There is no reason for regarding ימינו as an adverbial accus. (he meets oil with his right hand), or, with Hitzig, as a second subject (he meets oil, his right hand); the latter, in the order of the words lying before us, is not at all possible. We suppose that יקרא , as at Gen 49:1, is equivalent to יקרה (Ewald, §116c), for the explanation oleum dexterae ejus praeconem agit (Cocceius, Schultens) does not explain, but only darkens: and oleum dexterâ suâ legit , i.e. , colligit (Fleischer), is based on an untenable use of the word. As one may say of person to person, קרך , occurrit tibi , Num 25:18, so also יקרא ( יקרה ), of a thing that meets a man or one of his members; and if we compare לקראת and קרי , then for 16b the meaning is possible: oil meets his right hand; the quarrelsome woman is like oil that cannot be held in the hand, which struggles against that which holds it, for it always glides out of the hand. Thus also Luther: "and seeks to hold oil with his hand,"as if he read יקמץ . In fact, this word was more commonly used as the expression of untenableness than the colourless and singular word יקרא , which, besides, is so ambiguous, that none of the old translators has thought on any other קרא than that which signifies "to call,""to name."The Jewish interpreters also adhere to this nearest lying קרא , and, moreover, explain, as the Syr., Targ., Aquila, Symmachus, Jerome, and the Venet ., שׁמן ימינו , according to the accentuation as genit. connected, e.g. , Rashi: he calls for oil to his right hand, viz., as the means of purification from leprosy, Lev 8:14 [Lev 14:16]; and Aben Ezra: even when he calls for oil to his right hand, i.e. , would move them to silence with the precious anointing oil. Perhaps Pro 27:16 was originally an independent proverb as follows:

צפני הון צפן רוח

ושמן ימינו יקרא

He who layeth up riches in store layeth up the wind,

And he nameth them the fat of his right hand;

i.e. , he sees in them that which makes his right hand fat and strong ( שׁמן , as at Psa 109:24, opp. Zec 11:17; cf. בּמשׁמנּיו , Isa 10:16, and regarding Ἐσμούν , the Phoenician god of health, at Isa 59:10), and yet it is only the wind, i.e. , something that is worthless and transient, which he stored up ( צפן , as at Pro 13:22, and in מצפּניו , Obad. Oba 1:6). הון is used as it frequently occurs in the Book of Proverbs, e.g. , Pro 11:4, and the whole proverb expresses by another figure the same as Pro 18:11. The fact that צפון ( רוח ), Pro 25:23, and as a contrast thereto in the compass ימין (the south), hovered before the poet, may not have been without its influence on the choice of the words and expression here.

Keil-Delitzsch: Pro 27:17

This proverb expresses the influence arising from the intercourse of man with man:

Iron is sharpened by iron,

And a man may sharpen the appearance of another.

When the Masora reads יחד , Ewald remarks, it interprets the word as denoting "at the same time,"and the further meaning of the proverb must then accord therewith. Accordingly he translates: "iron together with iron! and one together with the face of another!"But then the prep. ב or עם is wanting after the second יחד - for יחד is, in spite of Ewald, §217h, never a prep. - and the "face,"17b, would be a perplexing superfluity. Hitzig already replies, but without doing homage to the traditional text-punctuation, that such a violence to the use of language, and such a darkening of the thought, is not at all to be accepted. He suggests four ways of interpreting יחד : (1) the adverb יחד , united, properly (taken accusat.) union; (2) יחד , Psa 86:11, imper. of the Piel יחד , unite; (3) יחדּ , Job 3:6, jussive of the Kal חדה , gaudeat ; and (4) as Kimchi, in Michlol 126a, jussive of the Kal חדה (= חדד ) acuere , after the form תחז , Mic 4:11. ויּחץ , Gen 32:8, etc. in p . יחד , after the form אחז , Job 23:9. ויּחל , 2Ki 1:2 (= ויּחלא , 2Ch 16:12). If we take יחד with בּרזל , then it is à priori to be supposed that in יחד the idea of sharpening lies; in the Arab. iron is simply called hadyda = חדוּד , that which is sharpened, sharp; and a current Arab. proverb says: alḥadyd balḥadyd yuflah = ferrum ferro diffinditur ( vid ., Freytag under the word falah ). But is the traditional text-punctuation thus understood to be rightly maintained? It may be easily changed in conformity with the meaning, but not so that with Böttcher we read יחד and יחד , the fut . Kal of חדד : "iron sharpeneth itself on iron, and a man sharpeneth himself over against his neighbour"- for פני after a verb to be understood actively, has to be regarded as the object - but since יחד is changed into יחד ( fut . Hiph . of חדד ), and יחד into יחד or יחד ( fut . Hiph . of חדד , after the form אחל , incipiam , Deu 2:25, or אחל , profanabo , Eze 39:7; Num 30:3). The passive rendering of the idea 17a and the active of 17b thus more distinctly appear, and the unsuitable jussive forms are set aside: ferrum ferro exacuitur, et homo exacuit faciem amici sui (Jerome, Targ., the Venet .). But that is not necessary. As ויּעל may be the fut . of the Hiph . (he brought up) as well as of the Kal (he went up), so יחד may be regarded as fut . Kal , and יחד as fut . Hiph . Fleischer prefers to render יחד also as Hiph .: aciem exhibet , like יעשׁיר , divitias acquirit , and the like; but the jussive is not favourable to this supposition of an intransitive (inwardly transitive) Hiph . It may indeed be said that the two jussives appear to be used, according to poetic licence, with the force of indicatives (cf. under Pro 12:26), but the repetition opposes it. Thus we explain: iron is sharpened [steplang7 gewetzt , Luther uses this appropriate word] by iron ( ב of the means, not of the object, which was rather to be expected in 17b after Pro 20:30), and a man whets פני , the appearance, the deportment, the nature, and manner of the conduct of his neighbour. The proverb requires that the intercourse of man with man operate in the way of sharpening the manner and forming the habits and character; that one help another to culture and polish of manner, rub off his ruggedness, round his corners, as one has to make use of iron when he sharpens iron and seeks to make it bright. The jussive form is the oratorical form of the expression of that which is done, but also of that which is to be done.

Keil-Delitzsch: Pro 27:18

The following three proverbs are connected with 17 in their similarity of form: -

18 Whosoever watcheth the fig-tree will enjoy its fruit;

And he that hath regard to his master attaineth to honour.

The first member is, as in Pro 27:17, only the means of contemplating the second; as faithful care of the tree has fruit for a reward, so faithful regard for one's master, honour; נצר is used as at Isa 27:3, שׁמר as at Hos 4:10, etc. - the proverb is valid in the case of any kind of master up to the Lord of lords. The fig-tree presented itself, as Heidenheim remarks, as an appropriate figure; because in the course of several years' training it brings forth its fruit, which the language of the Mishna distinguishes as פגין , unripe, בוחל , half ripe, and צמל , fully ripe. To fruit in the first line corresponds honour in the second, which the faithful and attentive servant attains unto first on the part of his master, and then also from society in general.

Keil-Delitzsch: Pro 27:19

19 As it is with water, face correspondeth to face,

So also the heart of man to man.

Thus the traditional text is to be translated; for on the supposition that כּמּים must be used for כּבמּים , yet it might not be translated: as in waters face corresponds to face (Jerome: quomodo in aquis resplendent vultus respicientium ), because כּ ( instar ) is always only a prep. and never conj. subordinating to itself a whole sentence ( vid ., under Psa 38:14). But whether כּמּים , "like water,"may be an abridgment of a sentence: "like as it is with water,"is a question, and the translation of the lxx (Syr., Targ., Arab.), ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, κ.τ.λ. , appears, according to Böttcher's ingenious conjecture, to have supposed כאשר במים , from which the lxx derived כּאין דּמים , sicut non pares . The thought is beautiful: as in the water-mirror each one beholds his own face (Luther: steplang7 der Scheme = the shadow), so out of the heart of another each sees his own heart, i.e. , he finds in another the dispositions and feelings of his own heart (Fleischer) - the face finds in water its reflection, and the heart of a man finds in man its echo; men are ὁμοιοπαθεῖς , and it is a fortunate thing that their heart is capable of the same sympathetic feelings, so that one can pour into the heart of another that which fills and moves his own heart, and can there find agreement with it, and a re-echo. The expression with ל is extensive: one corresponds to another, one belongs to another, is adapted to the other, turns to the other, so that the thought may be rendered in manifold ways: the divinely-ordained mutual relationship is always the ground-thought. This is wholly obliterated by Hitzig's conjecture כּמוּם , "what a mole on the face is to the face, that is man's heart to man," i.e. , the heart is the dark spot in man, his partie honteuse . But the Scripture nowhere speaks of the human heart after this manner, at least the Book of Proverbs, in which לב frequently means directly the understanding. Far more intelligible and consistent is the conjecture of Mendel Stern, to which Abrahamsohn drew my attention: כּמּים הפּנים לפנים , like water (viz., flowing water), which directs its course always forward, thus (is turned) the heart of man to man. This conjecture removes the syntactic harshness of the first member without changing the letters, and illustrates by a beautiful and excellent figure the natural impulse moving man to man. It appears, however, to us, in view of the lxx, more probable that כּמּים is abbreviated from the original כאשׁר במים (cf. Pro 24:29).

Keil-Delitzsch: Pro 27:20

The following proverb has, in common with the preceding, the catchword האדם , and the emphatic repetition of the same expression:

20 The under-world and hell are not satisfied,

And the eyes of man are not satisfied.

A Kerı̂ ואבדון is here erroneously noted by Löwenstein, Stuart, and others. The Kerı̂ to ואבדּה is here ואבדּו , which secures the right utterance of the ending, and is altogether wanting

(Note: In Gesen. Lex . this אבדה stands to the present day under אבדה .)

in many MSS ( e.g. , Cod. Jaman ). The stripping off of the ן from the ending ון is common in the names of persons and places ( e.g. , שׁלמה , lxx Σολομών and שׁלה ); we write at pleasure either ow or oh ( e.g. , מגדּו ), Olsh. §215g. אבדּה ( אבדּו ) of the nature of a proper name, is already found in its full form אבדּון at Pro 15:11, along with שׁאול ; the two synonyms are, as was there shown, not wholly alike in the idea they present, as the underworld and realm of death, but are related to each other almost the same as Hades and Gehenna; אבדון is what is called

(Note: Vid ., Frankel, Zu dem Targum der Propheten (1872), p. 25.)

in the Jonathan-Targum בּית אבדּנא , the place of destruction, i.e. , of the second death ( מותא תנינא ). The proverb places Hades and Hell on the one side, and the eyes of man on the other, on the same line in respect of their insatiableness. To this Fleischer adds the remark: cf. the Arab. al'ayn l'a taml'aha all'a altrab , nothing fills the eyes of man but at last the dust of the grave - a strikingly beautiful expression! If the dust of the grave fills the open eyes, then they are full - fearful irony! The eye is the instrument of seeing, and consequently in so far as it always looks out after and farther, it is the instrument and the representation of human covetousness. The eye is filled, is satisfied, is equivalent to: human covetousness is appeased. But first "the desire of the eye,"1Jo 2:16, is meant in the proper sense. The eyes of men are not satisfied in looking and contemplating that which is attractive and new, and no command is more difficult to be fulfilled than that in Isa 33:15, "...that shutteth his eyes from seeing evil."There is therefore no more inexhaustible means, impiae sepculationis , than the desire of the eyes.

Keil-Delitzsch: Pro 27:21

There follow here two proverbs which have in common with each other the figures of the crucible and the mortar:

21 The crucible for silver and the furnace for gold,

And a man according to the measure of his praise;

i.e. , silver and gold one values according to the result of the smelting crucible and the smelting furnace; but a man, according to the measure of public opinion, which presupposes that which is said in Pro 12:8, "according to the measure of his wisdom is a man praised." מהלל is not a ῥῆμα μέσον like our steplang7 Leumund [renown], but it is a graduated idea which denotes fame down to evil steplang7 Lob [fame], which is only steplang7 Lob [praise] per antiphrasin . Ewald otherwise: "according to the measure of his glorying;"or Hitzig better: "according to the measure with which he praises himself,"with the remark: " מהלל is not the act, the glorifying of self, but the object of the glorying (cf. מבטח , מדון ), i.e. , that in which he places his glory."Böttcher something further: "one recognises him by that which he is generally wont to praise in himself and others, persons and things."Thus the proverb is to be understood; but in connection with Pro 12:8 it seems to us more probable that המלל is thought of as going forth from others, and not as from himself. In line first, Pro 17:3 is repeated; the second line there is conformable to the first, according to which it should be here said that the praise of a man is for him what the crucible and the furnace is for metal. The lxx, Syr., Targ., Jerome, and the Venet . read לפי מהללו , and thereby obtain more concinnity. Luther accordingly translates:

A man is tried by the mouth of his praise,

As silver in the crucible and gold in the furnace.

Others even think to interpret man as the subject examining, and so they vocalize the words. Thus e.g. , Fleischer: Qualis est catinus argento et fornax auro, talis sit homo ori a quo laudatur , so that "mouth of his praise"is equivalent to the man who praises him with his mouth. But where, as here, the language relates to relative worth, the supposition for לפי , that it denotes, as at Pro 12:8, pro ratione , is tenable. And that the mouth of him who praises is a smelting crucible for him who is praised, or that the praised shall be a crucible for the mouth of him who praises, would be a wonderful comparison. The lxx has here also an additional distich which has no place in the Heb. text.

Keil-Delitzsch: Pro 27:22

22 Though thou bruise a fool in a mortar among grit with a pestle,

Yet would not his folly depart from him.

According to the best accredited accentuations, אם־תּכתּושׁ has Illuj . and בּמּכתּשׁ has Pazer , not Rebia , which would separate more than the Dechi , and disturb the sequence of the thoughts. The first line is long; the chief disjunctive in the sphere of the Athnach is Dechi of ' הר , this disjoins more than the Pazer of ' בּם , and this again more than the Legarmeh of את־האויל . The ה of הרפות does not belong to the stem of the word (Hitzig), but is the article; רפות (from רוּף , to shake, to break; according to Schultens, from רפת , to crumble, to cut in pieces, after the form קיטור , which is improbable) are bruised grains of corn (peeled grain, grit), here they receive this name in the act of being bruised; rightly Aquila and Theodotion, ἐν μέσῳ ἐμπτισσομένων (grains of corn in the act of being pounded or bruised), and the Venet . μέσον τῶν πτισανῶν .

(Note: The lxx translates ἐν μέσῳ συνεδρίου , and has thereby misled the Syr., and mediately the Targum.)

In בּעלי (thus to be written after Michlol 43b, not בּעלי , as Heidenheim writes it without any authority) also the article is contained. מכתשׁ is the vessel, and the ב of בעלי is Beth instrumenti ; עלי (of lifting up for the purpose of bruising) is the club, pestle (Luther: steplang7 stempffel = pounder); in the Mishna, Beza i. 5, this word denotes a pounder for the cutting out of flesh. The proverb interprets itself: folly has become to the fool as a second nature, and he is not to be delivered from it by the sternest discipline, the severest means that may be tried; it is not indeed his substance (Hitzig), but an inalienable accident of his substance.

Keil-Delitzsch: Pro 27:23-27

An exhortation to rural industry, and particularly to the careful tending of cattle for breeding, forms the conclusion of the foregoing series of proverbs, in which we cannot always discern an intentional grouping. It is one of the Mashal-odes spoken of vol. i. p. 12. It consists of 11 = 4 + 7 lines.

23 Give heed to the look of thy small cattle,

Be considerate about the herds.

24 For prosperity continues not for ever;

And does the diadem continue from generation to generation?

25 (But) the hay is gone, and the after-growth appears,

And the grass of the mountains is gathered:

26 Lambs serve to clothe thee,

And goats are the price of a field.

27 And there is plenty of goats' milk for thy nourishment,

And for the nourishment of thy house,

And subsistence for thy maidens.

The beginning directs to the fut., as is not common in these proverbs, vid ., Pro 26:26. With ידע , to take knowledge, which is strengthened by the inf . intensivus , is interchanged שׁית לב , which means at Pro 24:32 to consider well, but here, to be careful regarding anything. צאן is the small or little cattle, thus sheep and goats. Whether לעדרים (here and at Isa 17:2) contains the article is questionable (Gesen. §35. 2 A), and, since the herds are called העדרים , is not probable; thus: direct thy attention to the herds, that is, to this, that thou hast herds. פּני is the external side in general; here, the appearance which the sheep present; thus their condition as seen externally. In Pro 27:24 I formerly regarded נזר as a synonym of גּז , to be understood of the produce of wool, or, with Hitzig, of the shearing of the meadow, and thus the produce of the meadow. But this interpretation of the word is untenable, and Pro 27:25 provides for Pro 27:24, thus understood, no natural continuation of thought. That חסן signifies a store, fulness of possessions, property, and abundance, has already been shown under Pro 15:6; but נזר is always the mark of royal, and generally of princely dignity, and here denotes, per meton . signi pro re signata , that dignity itself. With the negative expression in 24a the interrogative in 24b is interchanged as at Job 40:9, with the implied negative answer; ואם , of an oath ("and truly not,"as at Isa 62:8), presents the same thought, but with a passionate colouring here unnecessary. Rightly Fleischer: "ready money, moveable property, and on the other hand the highest positions of honour, are far more easily torn away from a man, and secure to him far less of quiet prosperity, than husbandry, viewed particularly with respect to the rearing of cattle."In other words: the possession of treasures and of a lofty place of power and of honour has not in itself the security of everlasting duration; but rural economy, and particularly the rearing of cattle, gives security for food and clothing. The Chethı̂b לדור דור is found, e.g. , at Exo 3:15; the Kerı̂ לדּור ודור substitutes the more usual form. If Pro 27:25 was an independent whole (Hitzig: grass vanishes and fresh green appears, etc.), then the meaning here and onward would be that in the sphere of husbandry it is otherwise than is said in Pro 27:24 : there that which is consumed renews itself, and there is an enlarging circulation. But this contrast to Pro 27:24 must be expressed and formed unambiguously. The connection is rather this, that Pro 27:23 commends the rearing of cattle, Pro 27:24 confirms it, and 25ff. discuss what real advantages, not dependent on the accidents of public and social life, it brings.

I rejoice to agree with Fleischer in the opinion that the perfects of Pro 27:25 form a complex hypothetical antecedent to Pro 27:26 : Quum evanuerit gramen ( sc. vetus ) et apparuerint herbae recentes et collecta fuerint pabula montium, agni vestitui tuo ( inservient ) et pretium agri ( sc. a te emendi ) erunt hirci , i.e. , then wilt thou nourish thy herds of sheep and goats with the grass on thy fields, and with the dried gathered hay; and these will yield for thee, partly immediately and partly by the money derived therefrom (viz., from the valuable goats not needed for the flocks), all that is needful for thy life. He also remarks, under גּלה , that it means to make a place void, empty (viz., to quit the place, évacuer la forteresse ); hence to leave one's fatherland or home, to wander abroad; thus, rhetorically and poetically of things and possessions: to disappear. חציר (from חצר , to be green) is hay, and דּשׁא the after-growing second crop (after-grass); thus a meadow capable of being mowed a second time is though of. עשּׂבות הרים (with Dag. dirimens , as e.g. , ענּבי Deu 32:32) are the herbage of the mountains. The time when one proceeds to sheep-shearing, Pro 27:25 cannot intend to designate; it sets before us an interesting rural harvest scene, where, after a plentiful ingathering of hay, one sees the meadows again overspread with new grass (Ewald); but with us the shearing of sheep takes place in the month of May, when the warm season of the year is just at hand. The poet means in general to say, that when the hay is mown and now the herbage is grown up, and also the fodder from the mountains (Psa 106:20) has been gathered home, when thus the barns are filled with plenty, the husbandman is guaranteed against the future on all sides by his stock of cattle. חלב (from חלב , Arab. halyb , with halab ) is the usual metaplastic connecting form of חלב , milk. דּי (from דּי , like חי from חי ), generally connected with the genitive of the person or thing, for which anything is sufficient ( e.g. , Pro 25:16, דּיּך , to which Fleischer compares Arab. hasbuha , tassuha kifayuha ), has here the genitive of the thing of which, or in which, one has enough. The complex subject-conception is limited by Rebia , and the governing דּי has the subordinated disjunctive Legarmeh . עזּים is a word of two genders ( epicoenum ), Gesen. §107, 1d. In וחיּים the influence of the ל still continues; one does not need to supply it meanwhile, since all that maintains and nourishes life can be called חיים ( vita = victus ), e.g. , Pro 3:22. The lxx translates בּיתך by σῶν θεραπόντων , and omits (as also the Syr., but not the Syro-Hexap.) the last line as now superfluous; but that the maids attending to the cattle - by whom we particularly think of milkers - are especially mentioned, intentionally presents the figure of a well-ordered household, full of varied life and activity (Job 40:29).

Keil-Delitzsch: Pro 28:1

1 The godless flee without any one pursuing them;

But the righteous are bold like a lion.

We would misinterpret the sequence of the accents if we supposed that it denoted רשׁע as obj.; it by no means takes ואין־רדף as a parenthesis. רשׁע belongs thus to נסוּ as collective sing. (cf. e.g. , Isa 16:4);

(Note: The Targum of Pro 28:1 is, in Bereschith rabba , c. 84, ערק רשּׁיעא ולא רריפין להּ ; that lying before us is formed after the Peshito.)

in 1b, יבטח , as comprehensive or distributive (individualizing) singular, follows the plur. subject. One cannot, because the word is vocalized כּכפיר and not כּכּפיר , regard יבטח as an attributive clause thereto (Ewald, like Jerome, quasi leo confidens ); but the article, denoting the idea of kind, does not certainly always follow כ . We say, indifferently, כּארי or כּארי , כּלּביא or כּלביא , and always כּאריה , not כּאריה . In itself, indeed, יבטח may be used absolutely: he is confident, undismayed, of the lion as well as of the leviathan, Job 40:23. But it is suitable thus without any addition for the righteous, and נסו and יבטח correspond to each other as predicates, in accordance with the parallelism; the accentuation is also here correct. The perf. נסו denotes that which is uncaused, and yet follows: the godless flee, pursued by the terrible images that arise in their own wicked consciences, even when no external danger threatens. The fut. יבטח denotes that which continually happens: the righteous remains, even where external danger really threatens, bold and courageous, after the manner of a young, vigorous lion, because feeling himself strong in God, and assured of his safety through Him.

Keil-Delitzsch: Pro 28:2

There now follows a royal proverb, whose key-note is the same as that struck at Pro 25:2, which states how a country falls into the οὐκ ἀγαθόν of the rule of the many:

Through the wickedness of a land the rulers become many;

And through a man of wisdom, of knowledge, authority continues.

If the text presented בּפשׁע as Hitzig corrects, then one might think of a political revolt, according to the usage of the word, 1Ki 12:19, etc.; but the word is בּפּשׁע ,

(Note: Thus to be written with Gaja here and at Pro 29:6, after the rule of Metheg - Setzung , §42.)

and פּשׁע (from פּשׁע , dirumpere ) is the breaking through of limits fixed by God, apostasy, irreligion, e.g. , Mic 1:5. But that many rulers for a land arise from such a cause, shows a glance into the Book of Hosea, e.g. , Hos 7:16 : "They return, but not to the Most High ( sursum ); they are become like a deceitful bow; their princes shall then fall by the sword;"and Hos 8:4 : "They set up kings, but not by me; they have made princes, and I knew it not."The history of the kingdom of Israel shows that a land which apostatizes from revealed religion becomes at once the victim of party spirit, and a subject of contention to many would-be rulers, whether the fate of the king whom it has rejected be merited or not. But what is now the contrast which 2b brings forward? The translation by Bertheau and also by Zöckler is impossible: "but through intelligent, prudent men, he (the prince) continueth long."For 2a does not mean a frequent changing of the throne, which in itself may not be a punishment for the sins of the people, but the appearance at the same time of many pretenders to the throne, as was the case in the kingdom of Israel during the interregnum after the death of Jeroboam II, or in Rome at the time of the thirty tyrants; יאריך must thus refer to one of these "many"who usurp for a time the throne. בּאדם may also mean, Pro 23:28, inter homines ; but אדם , with the adjective following, e.g. , Pro 11:7; Pro 12:23; Pro 17:18; Pro 21:16, always denotes one; and that translation also changes the כּן into a "so,""then"introducing the concluding clause, which it altogether disregards as untranslatable. But equally impossible is Böttcher's: "among intelligent, prudent people, one continues (in the government),"for then the subject-conception on which it depends would be slurred over. Without doubt כּן is here a substantive, and just this subject-conception. That it may be a substantive has been already shown at Pro 11:19. There it denoted integrity (properly that which is right or genuine); and accordingly it means here, not the status quo (Fleischer: idem rerum status ), but continuance, and that in a full sense: the jurisdiction (properly that which is upright and right), i.e. , this, that right continues and is carried on in the land. Similarly Heidenheim, for he glosses כן by מכון הארץ ; and Umbreit, who, however, unwarned by the accent, subordinates this כן [in the sense of "right"] to ידע as its object. Zöckler, with Bertheau, finds a difficulty in the asyndeton מבין ידע . But these words also, Neh 10:29, stand together as a formula; and that this formula is in the spirit and style of the Book of Proverbs, passages such as Pro 19:25; Pro 29:7

(Note: The three connected words ובאדם מבין ידע have, in Löwenstein, the accents Mercha , Mercha , Mugrash ; but the Venetian, 1515, 20, Athias, v. d. Hooght, and Hahn, have rightly Tarcha , Mercha , Mugrash , - to place two Merchas in Ben-Naphtali's manner.)

show. A practical man, and one who is at the same time furnished with thorough knowledge, is thus spoken of, and prudence and knowledge of religious moral character and worth are meant. What a single man may do under certain circumstances is shown in Pro 21:22; Ecc 9:15. Here one has to think of a man of understanding and spirit at the helm of the State, perhaps as the nearest counsellor of the king. By means of such an one, right continues long (we do not need to supply להיות after "continues long"). If, on the one side, the State falls asunder by the evil conduct of the inhabitants of the land, on the other hand a single man who unites in himself sound understanding and higher knowledge, for a long time holds it together.

Keil-Delitzsch: Pro 28:3

A proverb of a tyrant here connects itself with that of usurpers:

A poor man and an oppressor of the lowly -

A sweeping rain without bringing bread.

Thus it is to be translated according to the accents. Fleischer otherwise, but also in conformity with the accents: Quales sunt vir pauper et oppressor miserorum, tales sunt pluvia omnia secum abripiens et qui panem non habent , i.e. , the relation between a poor man and an oppressor of the needy is the same as that between a rain carrying all away with it and a people robbed thereby of their sustenance; in other words: a prince or potentate who robs the poor of their possessions is like a pouring rain which floods the fruitful fields - the separate members of the sentence would then correspond with each other after the scheme of the chiasmus. But the comparison would be faulty, for גּבר רשׁ and אין לחם fall together, and then the explanation would be idem per idem . A "sweeping rain"is one which has only that which is bad, and not that which is good in rain, for it only destroys instead of promoting the growth of the corn; and as the Arab, according to a proverb compared by Hitzig, says of an unjust sultan, that he is a stream without water, so an oppressor of the helpless is appropriately compared to a rain which floods the land and brings no bread. But then the words, "a poor man and an oppressor of the lowly,"must designate one person, and in that case the Heb. words must be accentuated, גבר רשׁ ועשׁק דלים (cf. Pro 29:4). For, that the oppressor of the helpless deports himself toward the poor man like a sweeping rain which brings no bread, is a saying not intended to be here used, since this is altogether too obvious, that the poor man has nothing to hope for from such an extortioner. But the comparison would be appropriate if 3a referred to an oppressive master; for one who belongs to a master, or who is in any way subordinated to him, has before all to expect from him that which is good, as a requital for his services, and as a proof of his master's condescending sympathy. It is thus asked whether "a poor man and an oppressor of the lowly"may be two properties united in the person of one master. This is certainly possible, for he may be primarily a poor official or an upstart (Zöckler), such as were the Roman proconsuls and procurators, who enriched themselves by impoverishing their provinces (cf. lxx Pro 28:15); or a hereditary proprietor, who seeks to regain what he has lost by extorting it from his relatives and workmen. But רשׁ (poor) is not sufficient to give this definite feature to the figure of the master; and what does this feature in the figure of the master at all mean? What the comparison 3b says is appropriate to any oppressive ruler, and one does not think of an oppressor of the poor as himself poor; he may find himself in the midst of shattered possessions, but he is not poor; much rather the oppressor and the poor are, as e.g. , at Pro 29:13, contrasted with each other. Therefore we hold, with Hitzig, that רשׁ of the text is to be read rosh , whether we have to change it into ראשׁ , or to suppose that the Jewish transcriber has here for once slipped into the Phoenician writing of the word;

(Note: The Phoen. writes רש ( i.e. , רשׁ , rus ); vid ., Schröder's Phönizische Gram . p. 133; cf. Gesen. Thes . under ראשׁ .)

we do not interpret, with Hitzig, גּבר ראשׁ in the sense of ἄνθρωπος δυνάστης , Sir. 8:1, but explain: a man (or master = גּביר ) is the head (cf. e.g. , Jdg 11:8), and oppresses the helpless. This rendering is probable, because גּבר רשׁ , a poor man, is a combination of words without a parallel; the Book of Proverbs does not once use the expression אישׁ רשׁ , but always simply רשׁ ( e.g. , Pro 28:6; Pro 29:13); and גּבר is compatible with חכם and the like, but not with רשׁ . If we stumble at the isolated position of ראשׁ , we should consider that it is in a certain measure covered by דלים ; for one has to think of the גבר , who is the ראשׁ , also as the ראשׁ of these דלים , as one placed in a high station who numbers poor people among his subordinates. The lxx translates ἀνδρεῖος ἐν ἀσεβείαις as if the words of the text were גּבּור רשׁע (cf. the interchange of גּבר and גּבּור in both texts of Psa 18:26), but what the lxx read must have been גּבּור להרשׁיע (Isa 5:22); and what can גּבּור here mean? The statement here made refers to the ruinous conduct of a גּבר , a man of standing, or גּביר , a high lord, a "wicked ruler,"Pro 28:15. On the contrary, what kind of rain the rule of an ideal governor is compared to, Psa 72:1-8 tells.

Keil-Delitzsch: Pro 28:4

4 They who forsake the law praise the godless;

But they who keep the law become angry with them,

viz. the godless, for רשׁע is to be thought of collectively, as at Pro 28:1. They who praise the godless turn away from the revealed word of God (Psa 73:11-15); those, on the contrary, who are true to God's word (Pro 28:18) are aroused against them ( vid ., regarding גרה , Pro 15:18), they are deeply moved by their conduct, they cannot remain silent and let their wickedness go unpunished; התגּרה is zeal (excitement) always expressing itself, passing over into actions (syn. התעורר , Job 17:8).

Keil-Delitzsch: Pro 28:5

A similar antithetic distich:

Wicked men understand not what is right;

But they who seek Jahve understand all.

Regarding the gen. expression אנשׁי־רע , vid ., under Pro 2:14. He who makes wickedness his element, falls into the confusion of the moral conception; but he whose end is the one living God, gains from that, in every situation of life, even amid the greatest difficulties, the knowledge of that which is morally right. Similarly the Apostle John (1Jo 2:20): "ye have an unction from the Holy One, and ye know all things"( οἴδατε πάντα ): i.e. , ye need to seek that knowledge which ye require, and which ye long after, not without yourselves, but in the new divine foundation of your personal life; from thence all that ye need for the growth of your spiritual life, and for the turning away from you of hostile influences, will come into your consciences. It is a potential knowledge, all-comprehensive in its character, and obviously a human relative knowledge, that is here meant.

Keil-Delitzsch: Pro 28:6

What is stated in this proverb is a conclusion from the preceding, with which it is also externally connected, for רשׁ (= ראשׁ ), רשׁע , רע , and now רשׁ , follow each other:

Better a poor man who walketh in his innocence,

Than a double-going deceiver who is rich thereby.

A variation of Pro 19:1. Stainlessness, integritas vitae , as a consequence of unreserved devotion to God, gives to a man with poverty a higher worth and nobility than riches connected with falsehood which "halts between two opinions"(1Ki 18:21), and appears to go one way, while in reality it goes another. The two ways דּדכים (cf. Sir. 2:12, οὐαί ἁμαρτωλῷ ... ἐπιβαίνοντι ἐπὶ δύο τρίβους ) are, as Pro 28:18, not ways going aside to the right or to the left of the right way, but the evil way which the deceiver truly walks in, and the good way which he pretends to walk in (Fleischer); the two ways of action placed over against one another, by one of which he masks the other.

Keil-Delitzsch: Pro 28:7

7 He who keepeth instruction is a wise son;

But he that is a companion of profligates bringeth his father into shame.

We have translated תורה at Pro 28:4 by "law;"here it includes the father's instruction regarding the right way of life. נוצר תּורה , according to the nearest lying syntax, has to be taken as pred. זוללים are such as squander their means and destroy their health, vid ., under Pro 23:20. רעה signifies, as frequently from the idea of (cf. Pro 29:3) pasturing, or properly of tending, to take care of, and to have fellowship with. יכלים shall put to shame denotes both that he himself does disgrace to him, and that he brings disgrace to him on the part of others.

Keil-Delitzsch: Pro 28:8

This verse continues a series of proverbs (commencing in Pro 28:7) beginning with a participle:

He who increaseth his wealth by interest and usury,

Gathereth it for one who is benevolent toward the lowly.

Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. Pro 13:22; Job 22:16.). The Kerı̂ , which drops the second ב , appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But Lev 25:35-37, where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e. , of that which one has received in loan, such as grain, or oil, etc., he gives back more than he has received. In other words: נשׁך is the name of the interest for the capital that is lent, and מרבּית , or, as it is here called תרבית , the more, the addition thereto, the increase (Luther: steplang7 ubersatz ). This meaning of gain by means of lending on interest remains in נשׁך ; but תרבית , according to the later usus loq ., signifies gain by means of commerce, thus business-profit, vid ., Baba Mezîa , v. 1. Instead of יקבּצנּוּ , more recent texts have the Kal

(Note: If, as Hitzig, after J. H. Michaelis, remarks, the word were Ben-Asher's יקבּצנּוּ , then it would be thus rightly punctuated by Clodius and the moderns. Kimchi, in the Wörterbuch under קבץ , adduces this word as Ben-Asher's. But the Masora knows nothing of it. It marks יקבּצנּוּ , Jer 31:10, with לית as unicum , and thus supposes for the passages before us יקבּצנּוּ , which certainly is found in MSS, and is also marked on the margin with לית as unicum .)

יקבּצנּוּ . לחונן also is, as Pro 14:31; Pro 19:17, part . Kal , not inf . Poel : ad largiendum pauperibus (Merc., Ewald, Bertheau), for there the person of him who presents the gift is undefined; but just this, that it is another and better-disposed, for whom, without having it in view, the collector gathers his stores, is the very point of the thought.

Keil-Delitzsch: Pro 28:9

9 He who turneth away his ear not to hear of the law,

Even his prayer is an abomination.

Cf. Pro 15:8 and the argument 1Sa 15:22. Not only the evil which such an one does, but also the apparent good is an abomination, an abomination to God, and eo ipso also in itself: morally hollow and corrupt; for it is not truth and sincerity, for the whole soul, the whole will of the suppliant, is not present: he is not that for which he gives himself out in his prayer, and does not earnestly seek that which he presents and expresses a wish for in prayer.

Keil-Delitzsch: Pro 28:10

A tristich beginning with a participle:

He who misleads the upright into an evil way,

He shall fall into his own pit;

But the innocent shall inherit that which is good.

In the first case, Pro 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately by enticing them into this or that danger; for בּדרך רע may be understood of the way of wicked conduct, as well as of the experience of evil, of being betrayed, robbed, or even murdered. That those who are misled are called ישׁרים , explains itself in the latter case: that they are such as he ought to show respect towards, and such as deserved better treatment, heightens the measure of his guilt. If we understand being morally led astray, yet may we not with Hitzig here find the "theory"which removes the punishment from the just and lays it on the wicked. The clause Pro 11:8 is not here applicable. The first pages of the Scripture teach that the deceiver does not by any means escape punishment; but certainly the deceiver of the upright does not gain his object, for his diabolical joy at the destruction of such an one is vain, because God again helps him with the right way, but casts the deceiver so much the deeper down. As the idea of דרך רע has a twofold direction, so the connections of the words may be genitival ( via mali ) as well as adjectival ( via mala ). בּשׁחוּתו is not incorrectly written for בּשׁוּחתו , for שׁחית occurs (only here) with שׁחוּת as its warrant both from שׁחה , to bend, to sink; cf. לזוּת under Pro 4:24. In line third, opposite to "he who misleads,"stand "the innocent"(pious), who, far from seeking to entice others into the evil way and bring them to ruin, are unreservedly and honestly devoted to God and to that which is good; these shall inherit good (cf. Pro 3:35); even the consciousness of having made no man unhappy makes them happy; but even in their external relations there falls to them the possession of all good, which is the divinely ordained reward of the good.

Keil-Delitzsch: Pro 28:11

11 A rich man deems himself wise;

But a poor man that hath understanding searcheth him out,

or, as we have translated, Pro 18:17, goes to the bottom of him, whereby is probably thought of the case that he seeks to use him as a means to an ignoble end. The rich man appears in his own eyes to be a wise man, i.e. , in his self-delusion he thinks that he is so; but if he has anything to do with a poor man who has intelligence, then he is seen through by him. Wisdom is a gift not depending on any earthly possession.

Keil-Delitzsch: Pro 28:12

We take Pro 28:12-20 together. A proverb regarding riches closes this group, as also the foregoing is closed, and its commencement is related in form and in its contents to Pro 28:2 :

12 When righteous men triumph, the glory is great;

And when the godless rise, the people are searched for.

The first line of this distich is parallel with Pro 29:2; cf. Pro 11:10, Pro 11:11 : when the righteous rejoice, viz., as conquerors (cf. e.g. , Psa 60:8), who have the upper hand, then תּפארת , bright prosperity, is increased; or as Fleischer, by comparison of the Arab. yawm alazynt (day of ornament = festival day), explains: so is there much festival adornment, i.e. , one puts on festival clothes, signum pro re signata : thus all appears festal and joyous, for prosperity and happiness then show themselves forth. רבּה is adj. and pred. of the substantival clause; Hitzig regards it as the attribute: "then is there great glory;"this supposition is possible ( vid ., Pro 7:26, and under Psa 89:51), but here it is purely arbitrary. 28a is parallel with 12b: "if the godless arise, attain to power and prominence, these men are spied out, i.e. , as we say, after Zep 1:12, they are searched for as with lamps. יחפּשׂ אדם is to be understood after Obadiah, Oba 1:6, cf. Pro 2:4 : men are searched out, i.e. , are plundered (in which sense Heidenheim regards חפשׂ as here a transposition from חשׂף ), or, with reference to the secret police of despotism: they are subjected to espionage. But a better gloss is יסּתר אדם 28a: the people let themselves be sought for, they keep themselves concealed in the inside of their houses, they venture not out into the streets and public places (Fleischer), for mistrust and suspicion oppress them all; one regards his person and property nowhere safer than within the four walls of his house; the lively, noisy, variegated life which elsewhere rules without, is as if it were dead.

Keil-Delitzsch: Pro 28:13

13 He that denieth his sin shall not prosper;

But he that acknowledgeth and forsaketh it shall obtain mercy.

Thus is this proverb translated by Luther, and thus it lives in the mouth of the Christian people. He who falsely disowns, or with self-deception excuses, if he does not altogether justify his sins, which are discernible as פּשׁעים , has no success; he remains, after Psa 32:1-11, in his conscience and life burdened with a secret ban; but he who acknowledges (the lxx has ἐξηγούμενος instead of ἐξομολογούμενος , as it ought to be) and forsakes (for the remissio does not follow the confessio , if there is not the accompaniment of nova obedientia ) will find mercy ( ירחם , as Hos 14:4). In close connection therewith stands the thought that man has to work out his salvation "with fear and trembling"(Phi 2:12).

Keil-Delitzsch: Pro 28:14

14 Well is it with the man who feareth always;

But he that is stiff-necked shall fall into mischief.

The Piel פּחד occurs elsewhere only at Isa 51:13, where it is used of the fear and dread of men; here it denotes the anxious concern with which one has to guard against the danger of evil coming upon his soul. Aben Ezra makes God the object; but rather we are to regard sin as the object, for while the truly pious is one that "fears God,"he is at the same time one that "feareth evil."The antithesis extends beyond the nearest lying contrast of fleshly security; this is at the same time more or less one who hardens or steels his heart ( מקשׁה לבּו ), viz., against the word of God, against the sons of God in his heart, and against the affectionate concern of others about his soul, and as such rushes on to his own destruction ( יפּול בּרעה , as at Pro 17:20).

Keil-Delitzsch: Pro 28:15

This general ethical proverb is now followed by one concerning the king:

15 A roaring lion and a ravening bear

Is a foolish ruler over a poor people,

i.e. , a people without riches and possessions, without lasting sources of help - a people brought low by the events of war and by calamities. To such a people a tyrant is a twofold terror, like a ravenous monster. The lxx translate מושׁל רשׁע by ὃς τυραννεῖ πτωχὸς ὤν , as if רשׁ had been transferred to this place from Pro 28:3. But their translation of רשׁע , Pro 29:7, wavers between ἀσεβής and πτωχός , and of the bear they make a wolf זאב , dialectical דּיב . שׁוקק designates a bear as lingering about, running hither and thither, impelled by extreme hunger ( Venet . ἐπιοῦσα ), from שׁקק = שׁוּק , to drive, which is said of nimble running, as well as of urging impulses (cf. under Gen 3:16), viz., hunger.

Keil-Delitzsch: Pro 28:16

Another proverb of the king:

O prince devoid of understanding and rich in oppression!

He that hateth unrighteous gain continueth long.

The old interpreters from the lxx interpret מעשׁקּות רבו as pred. (as also Fleischer: princeps qui intelligentiae habet parum idem oppressionis exercet multum ); but why did not the author use the word הוּא or והוּא instead of this ambiguous inconvenient ו ? Hitzig regards the first term as a nominative absolute, which does not assume a suffix in the second line. But examples such as 27a, Pro 27:7, are altogether of a different sort; there occurs a reference that is in reality latent, and only finds not expression; the clause following the nominative is related to it as its natural predicate, but here 15b is an independent clause standing outside of any syntactical relation to 15a. Heidenheim has acknowledged that here there lies before us a proverb not in the form of a mere declaration, but of a warning address, and thus also it is understood by Ewald, Bertheau, Elster, and Zöckler. The accentuation seems to proceed on the same supposition. It is the only passage in the Book of Proverbs where נגיד , of the supreme ruler of the people, and where the plur. תּבוּנות , occur; it is not therefore at all strange if the proverb also has something strange in its formation. Often enough, proverbs are in the form of an address to a son, and generally to their reader; why not also one at least to the king? It is a proverb as when I say: Oh thou reckless, merry fellow! he who laughs much will sometimes weep long. Thus here the address is directed to the prince who is devoid of all wisdom and intelligence, which are necessary for a prince; but on this account the more earnest in exhortation to say to him that only one who hates defrauding the people attains an old age; thus that a prince who plunders the people wantonly shortens his life as a man, and his position as a ruler (cf. שׁניהם , Pro 24:22). The Kerı̂ שׂנא has the tone thrown back on the penult ., as the Chethı̂b שׂנאי would also have it, cf. למצאי , Pro 8:9. The relation of a plur. subj. to a sing. pred. is as at Pro 27:16. Regarding בּצע , vid ., under Pro 1:19. A confirmation of this proverb directing itself to princes if found in Jer 22:13-19, the woe pronounced upon Jehoiakim. And a glance at the woe pronounced in Hab 2:12, shows how easily Pro 28:17 presents itself in connection.

Keil-Delitzsch: Pro 28:17

17 A man burdened with the guilt of blood upon his soul

Fleeth to the pit; let no one detain him.

Luther translates: "A man that doeth violence to the blood of any one,"as if he had read the word עשׁק . Löwenstein persuades himself that עשׁק may mean "having oppressed,"and for this refers to לבוּשׁ , having clothed, in the Mishna נשׁוּי , רבוּב , Lat. coenatus, juratus ; but none of all these cases are of the same nature, for always the conduct designated is interpreted as a suffering of that which is done, e.g. , the drawing on, as a being clothed; the riding, as a being ridden, etc. Of עשׁק , in the sense of the oppression of another, there is no such part. pass . as throws the action as a condition back upon the subject. This is valid also against Aben Ezra, who supposes that עשׁק means oppressing after the forms אנוּר , שׁדוּד , שׁכוּן , for of שׁכוּן , settled = dwelling, that which has just been said is true; that אנוּר is equivalent to אגר , cf. regarding it under Pro 30:1, and that שׁדוּד , Psa 137:8, is equivalent to שׁדד , is not true. Kimchi adds, under the name of his father (Joseph Kimchi), also שׁחוּט , Jer 9:7 = שׁוחט ; but that "slaughtered"can be equivalent to slaughtering is impossible. Some MSS have the word עשׂק , which is not inadmissible, but not in the sense of "accused"(Löwenstein), but: persecuted, exposed to war; for עשׁק signifies to treat hostilely, and post-bibl. generally to aspire after or pursue anything, e.g. , עסוק בּדברי תורה , R. עשׂ (whence Piel contrectare , cf. Isa 23:2, according to which עשׁק appears to be an intensifying of this עשׂה ). However, there is no ground for regarding עשׁק

(Note: Böttcher supposes much rather עשּׁק = מעשּׁק ; also, Pro 25:11, דבּר = מדבּר ; but that does not follow from the defectiva scriptio , nor from anything else.)

as not original, nor in the sense of "hard pressed;"for it is not used of avenging persecution, but: inwardly pressed, for Isa 38:14 עשׁקה also signifies the anguish of a guilty conscience. Whoever is inwardly bowed down by the blood of a man whom he has murdered, betakes himself to a ceaseless flight to escape the avenger of blood, the punishment of his guilt, and his own inward torment; he flees and finds no rest, till at last the grave ( בור according to the Eastern, i.e. , the Babylonian, mode of writing בּר ) receives him, and death accomplishes the only possible propitiation of the murderer. The exhortation, "let no one detain him,"does not mean that one should not lay hold on the fugitive; but, since תּמך בּ does not mean merely to hold fast, but to hold right, that one should not afford him any support, any refuge, any covering or security against the vengeance which pursues him; that one should not rescue him from the arm of justice, and thereby invade and disturb the public administration of justice, which rests on moral foundations; on the other side, the Book of Prov; Pro 24:11., has uttered its exhortation to save a human life whenever it is possible to do so. The proverb lying before us cannot thus mean anything else than that no one should give to the murderer, as such, any assistance; that no one should save him clandestinely, and thereby make himself a partaker of his sin. Grace cannot come into the place of justice till justice has been fully recognised. Human sympathy, human forbearance, under the false title of grace, do not stand in contrast to this justice. We must, however, render אל־יתמכו־בו not directly as an admonition against that which is immoral; it may also be a declaration of that which is impossible: only let no one support him, let no one seek to deliver him from the unrest which drives him from place to place. This is, however, in vain; he is unceasingly driven about to fulfil his lot. But the translation: nemine eum sustinente (Fleischer), is inadmissible; a mere declaration of a fact without any subjective colouring is never אל reven si g seq. fut .

Keil-Delitzsch: Pro 28:18

18 He who walketh blamelessly is helped,

And he who is perverse in a double way suddenly perisheth.

The lxx translate תמים by δικαίως (as the accusative of manner), Aquila and Theodotion by τέλειος ; but it may also be translated τέλειον or τελειότητα , as the object accus. of Pro 2:7. Instead of עקּשׁ דּרכים , Pro 28:6, there is here נעקּשׁ דּרכים , obliquely directed in a double way, or reflex bending himself. At Pro 28:6 we have interpreted the dual דּרכים rightly, thus בּאחת cannot refer back to one of these two ways; besides, דּרך as fem. is an anomaly, if not a solecism. בּאחת signifies, like the Aram. כּחרא , either all at once (for which the Mish. כּאחת , Aram. כּחרא ), or once (= בּפּעם אחת ), and it signifies in the passage before us, not: once, aliquando , as Nolde, with Flacius, explains, but: all at once, i.e. , as Geier explains: penitus, sic ut pluribus casibus porro non sit opus . Schultens compares:

"Procubuit moriens et humum semel ore momordit ."

(Note: Aeneid , xi. 418.)

Rightly Fleischer: repente totus concidet .

Keil-Delitzsch: Pro 28:19

19 He who cultivateth his land is satisfied with bread,

And he that graspeth after vanities is satisfied with poverty.

A variation of Pro 12:11. The pred. here corresponds to its contrast. On רישׁ (here and at Pro 31:7), instead of the more frequent ראשׁ , cf. Pro 10:4.

Keil-Delitzsch: Pro 28:20

To this proverb of the cultivation of the land as the sure source of support, the next following stands related, its contents being cognate:

20 A strong, upright man is enriched with blessings;

But he that hastens to become rich remains not unpunished.

אישׁ אמוּנים , Pro 20:6, as well as אמוּנות ' א , denotes a man bonae fidei ; but the former expression refers the description to a constancy and certainty in the relations of favour and of friendship, here to rectitude or integrity in walk and conduct; the plur. refers to the all-sidedness and the ceaselessness of the activity. בּרכות is related, as at Pro 10:6 : the idea comprehends blessings on the side of God and of man, thus benedictio rei and benedictio voti . On the contrary, he who, without being careful as to the means, is in haste to become rich, remains not only unblessed, but also is not guiltless, and thus not without punishment; also this לא ינּקה ( e.g. , Pro 6:29), frequently met in the Mishle , is, like ברכות , the union of two ideas, for generally the bibl. mode of conception and language comprehends in one, sin, guilt, and punishment.

Keil-Delitzsch: Pro 28:21

With a proverb, in the first half of which is repeated the beginning of the second appendix, Pro 24:23, a new group commences:

21 Respect of persons is not good;

And for a morsel of bread a man may become a transgressor.

Line first refers to the administration of justice, and line second - the special generalized - to social life generally. The "morsel of bread,"as example of a bribe by means of which the favour of the judge is purchased, is too low a conception. Hitzig well: "even a trifle, a morsel of bread (1Sa 2:36), may, as it awakens favour and dislike within us, thus in general call forth in the will an inclination tending to draw one aside from the line of strict rectitude."Geier compares A Gellius' Noct. Att . i. 15, where Cato says of the Tribune Coelius: Frusto panis conduci potest vel ut taceat vel ut loquatur .

Keil-Delitzsch: Pro 28:22

22 The man of an evil eye hasteneth after riches,

And knoweth not that want shall come upon him.

Hitzig renders ' אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g. , Pro 29:1). רע עין (Pro 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret . נבחל , the expression of a fact; the part . נבהל , the expression of an habitual characteristic action; the word signifies praeceps ( qui praeceps fertur ), with the root-idea of one who is unbridled, who is not master of himself ( vid ., under Psa 2:5, and above at Pro 20:21). The phrase wavers between נבהל (Kimchi, under בהל ; and Norzi, after Codd. and old editions) and נבהל (thus, e.g. , Cod. Jaman ); only at Psa 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba , c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד , ἐλεήμων , will finally seize the same riches, according to which Hitzig reads חסד , disgrace, shame (cf. Pro 25:10).

Keil-Delitzsch: Pro 28:23

23 He that reproveth a man who is going backwards,

Findeth more thanks than the flatterer.

It is impossible that aj can be the suffix of אחרי ; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet ., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit , for they partly purpose to read אחרי־כן , partly to give to ' אח the meaning of postea . אחרי , Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי ; but if it had existed, it would not be a ἅπαξ λεγ . The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar , and Immanuel

(Note: Abulwalîd ( Rikma , p. 69) also rightly explains אחרי , as a characterizing epithet, by אחרני (turned backwards).)

have recognised it, to be a noun terminating in aj . It is a formation, like לפני , 1Ki 6:10 (cf. Olshausen's Lehrb . p. 428f.), of the same termination as שׁדּי , חגּי , and in the later Aram.-Heb. זכּי , and the like. The variant אחרי , noticed by Heidenheim, confirms it; and the distinction between different classes of men ( vid ., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים , forwards. Not the renegade - for מוכיח , opp . מחליק לשׁון , does not lead to so strong a conception - but the retrograder is thus called in German: steplang7 Rückläufige one who runs backwards or steplang7 Rückwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks

(Note: Löwenstein writes מוכיח , after Metheg - Setzung , §43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.)

so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator . The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth , p. 51), of only two words, with Mercha Silluk .

Keil-Delitzsch: Pro 28:24

24 He who robbeth his father and mother, and saith:

It is no wrong, Is a companion of the destroyer.

The second line is related to Pro 18:9. Instead of dominus perditionis there found, there is here אישׁ משׁחית , vir perdens ( perditor ); the word thus denotes a man who destroys, not from revenge, but from lust, and for the sake of the life of men, and that which is valuable for men; thus the spoiler, the incendiary, etc. Instead of אח there, here we have חבר in the same sense. He who robs his parents, i.e. , takes to himself what belongs to them, and regards his doing so as no particular sin,

(Note: Accentuate ואמר אין פשׁע without Makkeph , as in Codd. 1294 and old editions.)

because he will at last come to inherit it all (cf. Pro 20:21 with Pro 19:26), to to be likened to a man who allows himself in all offences against the life and property of his neighbour; for what the deed of such a son wants in external violence, it makes up in its wickedness, because it is a rude violation of the tenderest and holiest demands of duty.

Keil-Delitzsch: Pro 28:25

25 The covetous stirreth up strife;

But he that trusteth in Jahve is richly comforted.

Line first is a variation of Pro 15:18; רחב־נפשׁ is not to be interchanged with רחב־לב , Pro 21:4. He is of a wide heart who haughtily puffs himself up, of a wide soul (cf. with Schultens הרחיב נפשׁו , of the opening up of the throat, or of revenge, Isa 5:14; Hab 2:5) who is insatiably covetous; for לב is the spiritual, and נפשׁ the natural, heart of man, according to which the widening of the heart is the overstraining of self-consciousness, and the widening of the soul the overstraining of passion. Rightly the lxx, according to its original text: ἄπληστος ἀνὴρ κινεῖ (thus with Hitzig for κρινεῖ ) νείκη . Line second is a variation of Pro 16:20; Pro 29:25. Over against the insatiable is he who trusts in God ( וּב טח , with Gaja to the vocal, concluding the word, for it follows a word accented on the first syllable, and beginning with a guttural; cf. יא , Pro 29:2; יףּ , Pro 29:18), that He will bestow upon him what is necessary and good for him. One thus contented is easily satisfied (compare with the word Pro 11:25; Pro 13:4, and with the matter, Pro 10:3; Pro 13:24), is externally as well as internally appeased; while that other, never contented, has no peace, and creates dispeace around him.

Keil-Delitzsch: Pro 28:26

The following proverb assumes the בטח of the foregoing:

(Note: We take the opportunity of remarking that the tendency to form together certain proverbs after one catchword is found also in German books of proverbs; vid ., Paul, Ueber die urspr. Anord. von Friedanks Bescheidenheit (1870), p. 12.)

26 He that trusteth in his own heart is a fool;

But he that walketh in wisdom shall escape.

From the promise in the second line, Hitzig concludes that a courageous heart is meant, but when by itself לב never bears this meaning. He who trusteth in his own heart is not merely one who is guided solely "by his own inconsiderate, defiant impulse to act"(Zöckler). The proverb is directed against a false subjectivity. The heart is that fabricator of thoughts, of which, as of man by nature, nothing good can be said, Gen 6:5; Gen 8:21. But wisdom is a gift from above, and consists in the knowledge of that which is objectively true, that which is normatively godlike. הלך בּחכמה is he who so walks that he has in wisdom a secure authority, and has not then for the first time, when he requires to walk, need to consider, to reckon, to experiment. Thus walking in the way of wisdom, he escapes dangers to which one is exposed who walks in foolish confidence in his own heart and its changeful feelings, thoughts, imaginations, delusions. One who thoughtlessly boasts, who vainly dreams of victory before the time, is such a person; but confidence in one's own heart takes also a hundred other forms. Essentially similar to this proverb are the words of Jer 9:22., for the wisdom meant in 26b is there defined at Jer 9:23.

Keil-Delitzsch: Pro 28:27

27 He that giveth to the poor suffereth no want;

But he that covereth his eyes meeteth many curses.

In the first line the pronoun לּו , referring back to the subject noun, is to be supplied, as at Pro 27:7 להּ . He who gives to the poor has no want ( מחסּור ), for God's blessing reimburses him richly for what he bestows. He, on the other hand, who veils ( מעלּים( sl , cf. the Hithpa ., Isa 58:7) his eyes so as not to see the misery which calls forth compassion, or as if he did not see the misery which has a claim on his compassion; he is (becomes) rich in curses, i.e. , is laden with the curses of those whose wants he cared not for; curses which, because they are deserved, change by virtue of a divine requital ( vid ., Sir. 4:5f.; Tob. 4:7) into all kinds of misfortunes ( opp . רב־בּרכות , 20a). מארה is constructed after the form מגרה , מקרה from ארר .

Keil-Delitzsch: Pro 28:28

The following proverb resembles the beginnings Pro 28:2, Pro 28:12. The proverbs Pro 28:28; Pro 29:1-3, form a beautiful square grasp, in which the first and third, and the second and fourth, correspond to one another.

28 When the godless rise up, men hide themselves;

And when they perish, the righteous increase.

Line first is a variation of 12b. Since they who hide themselves are merely called men, people, the meaning of ירבּוּ is probably not this, that the righteous then from all sides come out into the foreground (Hitzig), but that they prosper, multiply, and increase as do plants, when the worms, caterpillars, and the like are destroyed (Fleischer); Löwenstein glosses ירבּוּ by יגדלו , they become great = powerful, but that would be Elihu's style, Job 33:12, which is not in common use; the names of masters and of those in authority, רב , רבּי , רבּן , רבּנוּת , are all derived from רבב , not from רבה . The increase is to be understood of the prosperous growth (to become great = to increase, as perhaps also Gen 21:10) of the congregation of the righteous, which gains in the overthrow of the godless an accession to its numbers; cf. Pro 29:2, and especially Pro 29:16.

Keil-Delitzsch: Pro 29:1

A general ethical proverb here follows:

A man often corrected who hardeneth his neck,

Shall suddenly go to ruin without remedy.

Line second = Pro 6:15. The connection אישׁ תּוכחות must make the nearest impression on a reader of the Book of Proverbs that they mean a censurer (reprehender), but which is set aside by what follows, for the genit. after אישׁ is, Pro 16:29; Pro 26:21; Pro 29:10; Pro 13:20, the designation of that which proceeds from the subject treated. And since תּוכחות , Psa 37:15; Job 23:4, denotes counter evidence, and generally rejoinders, thus in the first line a reasoner is designated who lets nothing be said to him, and nothing be shown to him, but contradicts all and every one. Thus e.g. , Fleischer: vir qui correptus contradicit et cervicem obdurat . But this interpolated correptus gives involuntary testimony of this, that the nearest lying impression of the ' אישׁ תו suffers a change by מקשׁה ערף : if we read הקשׁה ( לב ) ערף with ' תו , the latter then designates the correptio, over against which is placed obstinate boldness (Syr., Targ., Jerome, Luther), and ' תו shows itself thus to be gen. objecti , and we have to compare the gen. connection of אישׁ , as at Pro 18:23; Pro 21:17, or rather at 1Ki 20:42 and Jer 15:10. But it is unnecessary, with Hitzig, to limit ' תו to divine infliction of punishment, and after Hos 5:9; Isa 37:3, to read תוכחות [punishment], which occurs, Psa 149:7, in the sense of punishment inflicted by man.

(Note: Vid ., Zunz, "Regarding the Idea and the Use of Tokhecha ,"in Steinschneider's Heb. Bibliographia , entitled המחכיר , 1871, p. 70f.)

Besides, we must think first not of actual punishment, but of chastening, reproving words; and the man to whom are spoken the reproving words is one whose conduct merits more and more severe censure, and continually receives correction from those who are concerned for his welfare. Hitzig regards the first line as a conditional clause: "Is a man of punishment stiff-necked?".... This is syntactically impossible. Only מקשׁה ערף could have such force: a man of punishment, if he.... But why then did not the author rather write the words והוא מקשׁה ערף ? Why then could not מקשׁה ערף be a co-ordinated further description of the man? Cf. e.g. , Ex. 17:21. The door of penitence, to which earnest, well-meant admonition calls a man, does not always remain open. He who with stiff-necked persistence in sin and in self-delusion sets himself in opposition to all endeavours to save his soul, shall one day suddenly, and without the prospect and possibility of restoration (cf. Jer 19:11), become a wreck. Audi doctrinam si vis vitare ruinam .

Keil-Delitzsch: Pro 29:2

The general ethical proverb is here followed by one that is political:

2 When the righteous increase, the people rejoice;

And when a godless man ruleth, the people mourn.

Regarding ' בּרבות צדּ (Aquila rightly, ἐν τῷ πληθῦναι δικαίους ), vid ., at Pro 28:28. If the righteous form the majority, or are in such numbers that they are the party that give the tone, that form the predominant power among the people (Fleischer, cum incrementa capiunt justi ), then the condition of the people is a happy one, and their voice joyful (Pro 11:10); if, on the contrary, a godless man or (after Pro 28:1) godless men rule, the people are made to sigh ( יאנח עם , with the Gaja , according to rule). "There is reason,"as Hitzig remarks, "why עם should be placed first with, and then without, the article."In the first case it denotes the people as those among whom there is such an increase of the righteous; in the second case, the article is wanting, because it is not generally used in poetry; and, besides, its absence makes the second line consist of nine syllables, like the first.

Keil-Delitzsch: Pro 29:3

This political proverb is now followed by one of general ethics:

3 A man who loveth wisdom delighteth his father;

And he who keepeth company with harlots spendeth his substance.

Line first is a variation of Pro 10:1. אישׁ־אהב has, according to rule, the Metheg , cf. 9a. אישׁ is man, without distinction of age, from childhood (Gen 4:1) up to ripe old age (Isa 66:13); love and dutiful relation towards father and mother never cease. Line second reminds of Pro 28:7 (cf. Pro 13:20).

Keil-Delitzsch: Pro 29:4

A series of six proverb follows, beginning with a proverb of the king:

4 A king by righteousness bringeth the land to a good condition;

But a man of taxes bringeth it down.

The Hiph . חעמיד signifies to make it so that a person or matter comes to stand erect and stand fast ( e.g. , 1Ki 15:4); הרס , to tear down, is the contrary of building up and extending (Psa 28:5), cf. נהרס , opp . רוּם , of the state, Pro 11:11. By ' אישׁ תּר is meant the king, or a man of this kind; but it is questionable whether as a man of gifts, i.e. , one who lets gifts be made to him (Grotius, Fleischer, Ewald, Bertheau, Zöckler), or as a man of taxes, i.e. , who imposes them (Midrash, Aben Ezra, Ralbag, Rosenmüller, Hitzig). Both interpretations are possible, for ' תר means tax (lifting, raising = dedicating), free-will offerings, as well as gifts that are obligatory and required by the laws of nature. Since the word, in the only other place where it occurs, Eze 45:13-16, is used of the relation of the people to the prince, and denotes a legally-imposed tax, so it appears also here, in passing over from the religious sphere to the secular, to be meant of taxes, and that according to its fundamental conception of gifts, i.e. , such taxes as are given on account of anything, such as the produce of the soil, manufactures, heritages. Thus also is to be understood Aquila's and Theodotion's ἀνὴρ ἀφαιρεμάτων , and the rendering also of the Venet . ἐράνων . A man on the throne, covetous of such gifts, brings the land to ruin by exacting contributions; on the contrary, a king helps the land to a good position, and an enduring prosperity, by the exercise of right, and that in appointing a well-proportioned and fit measure of taxation.

Keil-Delitzsch: Pro 29:5

5 A man who flattereth his neighbour

Spreadeth a net for his steps.

Fleischer, as Bertheau: vir qui alterum blanditiis circumvenit ; but in the על there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with אל , Psa 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). החליק signifies also, without any external object, Pro 28:23; Pro 2:16, as internally transitive: to utter that which is smooth, i.e. , flattering. פּעמיו is, as Psa 57:7 = רגליו , for which it is the usual Phoenician word.

Keil-Delitzsch: Pro 29:6

6 In the transgression of the wicked man lies a snare;

But the righteous rejoiceth jubelt and is glad.

Thus the first line is to be translated according to the sequence of the accents, Mahpach , Munach , Munach , Athnach , for the second Munach is the transformation of Dechi; אישׁ רע thus, like אנשׁי־רע , Pro 28:5, go together, although the connection is not, like this, genitival, but adjectival. But there is also this sequence of the accents, Munach , Dechi , Munach , Athnach , which separates רע and אישׁ . According to this, Ewald translates: "in the transgression of one lies an evil snare;"but in that case the word ought to have been מוקשׁ רע , as at Pro 12:13; for although the numeral רבים sometimes precedes its substantive, yet no other adjective ever does; passages such as Isa 28:21 and Isa 10:30 do not show the possibility of this position of the words. In this sequence of accents the explanation must be: in the wickedness of a man is the evil of a snare, i.e. , evil is the snare laid therein (Böttcher); but a reason why the author did not write מוקשׁ רע would also not be seen there, and thus we must abide by the accentuation אישׁ רע . The righteous also may fall, yet he is again raised by means of repentance and pardon; but in the wickedness of a bad man lies a snare into which having once fallen, he cannot again release himself from it, Pro 24:16. In the second line, the form ירוּן , for ירן , is defended by the same metaplastic forms as ישׁוּד , Psa 91:6; ירוּץ , Isa 42:4; and also that the order of the words is not ישׂמח ורנּן (lxx ἐν χαρᾷ καὶ ἐν εὐθροσύνῃ ; Luther: steplang7 frewet sich und hat wonne [rejoices and has pleasure]), is supported by the same sequence of ideas, Zec 2:1-13 :14, cf. Jer 31:7 : the steplang7 Jubeln is the momentary outburst of gladness; the steplang7 Freude gladness, however, is a continuous feeling of happiness. To the question as to what the righteous rejoiceth over [steplang7 jubelt ] and is glad [steplang7 greuet ] because of, the answer is not: because of his happy release from danger (Zöckler), but: because of the prosperity which his virtue procures for him (Fleischer). But the contrast between the first and second lines is not clear and strong. One misses the expression of the object or ground of the joy. Cocceius introduces into the second line a si lapsus fuerit . Schultens translates, justus vel succumbens triumphabit , after the Arab. rân f . o ., which, however, does not mean succumbere , but subigere ( vid ., under Psa 78:65). Hitzig compares Arab. raym f . i ., discedere, relinquere , and translates: "but the righteous passeth through and rejoiceth."Böttcher is inclined to read יראה ושׂמח , he sees it (what?) and rejoiceth. All these devices, however, stand in the background compared with Pinsker's proposal ( Babylon.-Heb. Punktationssystem , p. 156):

"On the footsteps of the wicked man lie snares,

But the righteous runneth and is glad,"

i.e. , he runneth joyfully (like the sun, Psa 19:6) on the divinely-appointed way (Psa 119:132), on which he knows himself threatened by no danger. The change of בפשׁע into בפשׂע has Pro 12:13 against it; but ירוץ may be regarded, after Pro 4:12, cf. Pro 18:10, as the original from which ירון is corrupted.

Keil-Delitzsch: Pro 29:7

7 The righteous knoweth the cause of the poor,

But the godless understandeth no knowledge.

The righteous knoweth and recogniseth the righteous claims of people of low estate, i.e. , what is due to them as men, and in particular cases; but the godless has no knowledge from which such recognition may go forth (cf. as to the expression, Pro 19:25). The proverb begins like Pro 12:10, which commends the just man's compassion to his cattle; this commends his sympathy with those who are often treated as cattle, and worse even than cattle. The lxx translates 7b twice: the second time reading רשׁ instead of רשׁע , it makes nonsense of it.

Keil-Delitzsch: Pro 29:8

8 Men of derision set the city in an uproar,

But wise men allay anger.

Isa. 28 shows what we are to understand by אנשׁי לצון : men to whom nothing is holy, and who despise all authority. The Hiphil יפיחוּ does not signify irretiunt , from פּחח ( Venet . παγιδιοῦσι , after Kimchi, Aben Ezra, and others), but sufflant , from פוח (Rashi: ילהיבו ): they stir up or excite the city, i.e. , its inhabitants, so that they begin to burn as with flames, i.e. , by the dissolution of the bonds of mutual respect and of piety, by the letting loose of passion, they disturb the peace and excite the classes of the community and individuals against each other; but the wise bring it about that the breathings of anger that has broken forth, or is in the act of breaking forth, are allayed. The anger is not that of God, as it is rendered by Jerome and Luther, and as יפיחו freely translated might mean. The Aram. err in regard to יפיחו in passages such as Pro 6:19.

Keil-Delitzsch: Pro 29:9

9 If a wise man has to contend with a fool,

He the fool rageth and laugheth, and hath no rest.

Among the old translators, Jerome and Luther take the "wise man"as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem . Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: "The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e. , he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife."But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard בּנחח , the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם , i.e. , עם , instead of את ), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת ).

(Note: According to this the Targum ולא מת­Šבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.)

The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט . Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like 1Sa 2:13; Job 1:16, the situation from which there is a departure then with perf. consec .: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Pro 28:27), or (without לו ): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.

Keil-Delitzsch: Pro 29:10

We now group together Pro 29:10-14. Of these, Pro 29:10 and Pro 29:11 are alike in respect of the tense used; Pro 29:12-14 have in common the pronoun pointing back to the first member.

10 Men of blood hate the guiltless

And the upright; they attempt the life of such

The nearest lying translation of the second line would certainly be: the upright seek his soul (that of the guiltless). In accordance with the contrasted ישׂנאו , the Aram. understand the seeking of earnest benevolent seeking, but disregarding the נפשׁ in לנפשׁו ;

(Note: The Targum translates תם , guiltlessness, and the Venet . ( μισοῦσι ) γνῶσιν , turning to Pro 1:22.)

Symmachus ( ἐπιζητήσουσι ), Jerome ( quaerunt ), and Luther thus also understand the sentence; and Rashi remarks that the phrase is here לשׁון חבּה , for he rests; but mistrusting himself, refers to 1Sa 21:1-15 :23. Ahron b. Josef glosses: to enter into friendship with him. Thus, on account of the contrast, most moderns, interpreting the phrase sensu bono , also Fleischer: probi autem vitam ejus conservare student . The thought is, as Pro 12:6 shows, correct; but the usus loq . protests against this rendering, which can rest only on Psa 142:5, where, however, the poet does not say אין דּורשׁ נפשׁי , but, as here also the usus loq . requires, לנפשׁי . There are only three possible explanations which Aben Ezra enumerates: (1) they seek his, the bloody man's, soul, i.e. , they attempt his life, to take vengeance against him, according to the meaning of the expressions as generally elsewhere, used, e.g. , at Psa 63:10; (2) they revenge his, the guiltless man's, life (lxx ἐκζητήσουσιν ), which has fallen a victim, after the meaning in which elsewhere only בּקּשׁ דּם and דּרשׁ נפשׁ , Gen 9:5, occur. This second meaning also is thus not in accordance with the usage of the words, and against both meanings it is to be said that it is not in the spirit of the Book of Proverbs to think of the ישׁרים [the upright, righteous] as executors of the sentences of the penal judicature. There thus remains

(Note: For εὐθεῖς δὲ συνάξουσιν (will bring away?) τὴν ψυχὴν αὐτῶν , understood after Jer 45:5, lies linguistically yet further off.)

the interpretation (3): the upright - they (the bloody men) seek the soul of such an one. The transition from the plur. to the sing. is individualizing, and thus the arrangement of the words is like Gen 47:21 : "And the people (as regards them), he removed them to the cities,"Gesen. §145. 2. This last explanation recommends itself by the consideration that תם and ישׁרים are cognate as to the ideas they represents-let one call to mind the common expression תּם וישׁר [perfect and upright, e.g. , Job 1:1; Job 2:3], - that the same persons are meant thereby, and it is rendered necessary by this, that the thought, "bloody men hate the guiltless,"is incomplete; for the same thing may also be said of the godless in general. One expects to hear that just against the guiltless, i.e. , men walking in their innocence, the bloody-mindedness of such men is specially directed, and 10b says the same thing; this second clause first brings the contrast to the point aimed at. Lutz is right in seeking to confute Hitzig, but he does so on striking grounds.

Keil-Delitzsch: Pro 29:11

11 All his wrath the fool poureth out;

But the wise man husheth it up in the background.

That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g. , Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet , for which יחשׁכנּה (lxx ταμιεύεται ) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. שׁבּח is not here equivalent to Arab. sabbah , αἰνεῖν (Imman., Venet ., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh , to quiet (Ahron b. Josef: קטפיאון = καταπαύειν ), the former going back to the root-idea of extending ( amplificare ), the latter to that of going to a distance, putting away: sabbakh , procul recessit, distitit , hence שׁבּח , Psa 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב ) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων ; Venet . κατόπιν = κατόπισθε ), appeaseth the anger which the fool lets loose; i.e. , if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה , לאחור , Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא , the former, besides יחשּׁבנּה ( reputat eam ), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum , e.g. , Nolde, but to which compescit would be more appropriate than sedat . Hitzig's objection, that in other cases the expression would be בּקרבּו , is answered by this, that with באחור the idea of pressing back (of אחוּר ) is connected. The order of the words also is in favour of the meaning in recessu ( cordis ). Irae dilatio mentis pacatio (according to an old proverb).

Keil-Delitzsch: Pro 29:12

12 A ruler who listens to deceitful words,

All his servants are godless.

They are so because they deceive him, and they become so; for instead of saying the truth which the ruler does not wish to hear, they seek to gain his favour by deceitful flatteries, misrepresentations, exaggerations, falsehoods. Audita rex quae praecipit lex . He does not do this, as the saying is, sicut rex ita grex (Sir. 10:2), in the sense of this proverb of Solomon.

Keil-Delitzsch: Pro 29:13

13 The poor man and the usurer meet together -

Jahve lighteneth the eyes of both.

A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ , is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא , after Buxtorf, homo mediocris fortunae ), err by connecting the word with תּוך . The lxx δανειστοῦ καὶ χρεωφειλέτου ( ἀλλήλοις συνελθόντων ), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך , Arab. tak , is a secondary to R. wak , which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab , the solid = the middle point of the heart). תּך , with the plur. תככים , scarcely in itself denotes interest, τόκος ; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor ), and a rentier cannot be so called (Hitzig). Luther: steplang7 Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?"Therefore Löwenstein understands the second line after 1Sa 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive.

(Note: מאיר has, by Löwenstein, Mehuppach Legarmeh , but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid ., Thorath Emeth , p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult ., and Zinnorith on the preceding open syllable.)

Keil-Delitzsch: Pro 29:14

14 A king who judgeth the poor with truth,

His throne shall stand for ever.

בּאמת , as at Isa 16:5 (synon. באמונה , במישׁרים , במישׁור ), is equivalent to fidelity to duty, or a complete, full accomplishment of his duty as a ruler with reference to the dispensing of justice; in other words: after the norm of actual fact, and of the law, and of his duty proceeding from both together. מלך has in Codd., e.g. , Jaman ., and in the Venetian 1517, 21, rightly Rebia . In that which follows, שׁופט באמת are more closely related than באמת דלים , for of two conjunctives standing together the first always connects more than the second. מלך שׁופט באמת דלים is the truest representation of the logical grammatical relation. To 14b compare the proverb of the king, Pro 16:12; Pro 25:5.

Keil-Delitzsch: Pro 29:15

A proverb with שׁבט , Pro 29:15, is placed next to one with שׁופט , but it begins a group of proverbs regarding discipline in the house and among the people:

15 The rod and reproof give wisdom;

But an undisciplined son is a shame to his mother.

With שׁבט [a rod], which Pro 22:15 also commends as salutary, תּוכחת refers to discipline by means of words, which must accompany bodily discipline, and without them is also necessary; the construction of the first line follows in number and gender the scheme Pro 27:9, Zec 7:7; Ewald, §339c. In the second line the mother is named, whose tender love often degenerates into a fond indulgence; such a darling, such a mother's son, becomes a disgrace to his mother. Our "steplang7 ausgelassen ,"by which Hitzig translates משׁלּח , is used of joyfulness unbridled and without self-restraint, and is in the passage before us too feeble a word; שׁלּח is used of animals pasturing at liberty, wandering in freedom (Job 39:5; Isa 16:2); נער משׁלח is accordingly a child who is kept in by no restraint and no punishment, one left to himself, and thus undisciplined (Luther, Gesenius, Fleischer, and others).

Keil-Delitzsch: Pro 29:16

16 When the godless increase, wickedness increaseth;

But the righteous shall see their fall.

The lxx translation is not bad: πολλῶν ὄντων ἀσεβῶν πολλαὶ γίνονται ἁμαρτίαι ( vid ., regarding רבה , Pro 29:2, Pro 28:28); but in the main it is only a steplang7 Binsenwahrheit , as they say in Swabia, i.e. , a trivial saying. The proverb means, that if among a people the party of the godless increases in number, and at the same time in power, wickedness, i.e. , a falling away into sins of thought and conduct, and therewith wickedness, prevails. When irreligion and the destruction of morals thus increase, the righteous are troubled; but the conduct of the godless carries the judgment in itself, and the righteous shall with joy perceive, in the righteous retribution of God, that the godless man will be cast down from his power and influence. This proverb is like a motto to Psa 12:1-8.

Keil-Delitzsch: Pro 29:17

17 Correct thy son, and he will give thee delight,

And afford pleasure to thy soul.

The lxx well translates ויניחך by καὶ ἀναπαύσει σε ;

(Note: Their translation of Pro 29:17 and Pro 29:18 here is found, in a marred and mutilated form, after Pro 28:17. At that place the words are καὶ ἀγαπήσει σε .)

הניח denotes rest properly, a breathing again, ἀνάψυξις ; and then, with an obliteration of the idea of restraint so far, generally (like the Arab. araḥ , compared by Fleischer) to afford pleasure or delight. The post.-bibl. language uses for this the words נחת רוּח , and says of the pious that he makes נחת רוח to his Creator, Berachoth 17a; and of God, that He grants the same to them that fear Him, Berach . 29b; in the morning prayer of the heavenly spirits, that they hallow their Creator בנחת רוח (with inward delight). Write with Codd. (also Jaman .) and older editions ויניחך , not ויניחךּ ; for, except in verbs ' ה ' ל , the suffix of this Hiphil form is not dageshed, e.g. , אמיתך , 1Ki 2:26; cf. also 1Ki 22:16 and Psa 50:8. מעדנּים the lxx understands, after 2Sa 1:24 ( עם־עדנים , μετὰ κόσμου ), also here, of ornament; but the word signifies dainty dishes - here, high spiritual enjoyment. As in Pro 29:15 and Pro 29:16 a transition was made from the house to the people, so there now follows the proverb of the discipline of children, a proverb of the education of the people:

Keil-Delitzsch: Pro 29:18

18 Without a revelation a people becomes ungovernable;

But he that keepeth the law, happy is he.

Regarding the importance of this proverb for estimating the relation of the Chokma to prophecy, vid ., vol. i. p. 41. חזון is, according to the sense, equivalent to נבוּאה , the prophetic revelation in itself, and as the contents of that which is proclaimed. Without spiritual preaching, proceeding from spiritual experience, a people is unrestrained ( יפּרע , vid ., regarding the punctuation at Pro 28:25, and regarding the fundamental meaning, at Pro 1:25); it becomes פּרע , disorderly, Exo 32:25; steplang7 wild und wüst , as Luther translates. But in the second line, according to the unity of the antithesis, the words are spoken of the people, not of individuals. It is therefore not to be explained, with Hitzig: but whoever, in such a time, nevertheless holds to the law, it is well with him! Without doubt this proverb was coined at a time when the preaching of the prophets was in vogue; and therefore this, "but whoever, notwithstanding,"is untenable; such a thought at that time could not at all arise; and besides this, תורה is in the Book of Proverbs a moveable conception, which is covered at least by the law in contradistinction to prophecy. Tôra denotes divine teaching, the word of God; whether that of the Sinaitic or that of the prophetic law (2Ch 15:3, cf. e.g. , Isa 1:10). While, on the one hand, a people is in a dissolute condition when the voice of the preacher, speaking from divine revelation, and enlightening their actions and sufferings by God's word, is silent amongst them (Psa 74:9, cf. Amo 8:12); on the other hand, that same people are to be praised as happy when they show due reverence and fidelity to the word of God, both as written and as preached. That the word of God is preached among a people belongs to their condition of life; and they are only truly happy when they earnestly and willingly subordinate themselves to the word of God which they possess and have the opportunity of hearing. אשׁרהוּ (defective for אשׁריהוּ ) is the older, and here the poetic kindred form to אשׁריו , Pro 14:21; Pro 16:20.

Keil-Delitzsch: Pro 29:19

From the discipline of the people this series of proverbs again returns to the discipline of home:

19 With words a servant will not let himself be bettered;

For he understandeth them, but conformeth not thereto.

The Niph . נוסר becomes a so-called tolerative, for it connects with the idea of happening that of reaching its object: to become truly bettered (taught in wisdom, corrected), and thus to let himself be bettered. With mere words this is not reached; the unreasonable servant needs, in order to be set right, a more radical means of deliverance. This assertion demands confirmation; therefore is the view of von Hofmann ( Schriftbew . ii. 2. 404) improbable, that 19b has in view a better-disposed servant: supposing that he is intelligent, in which case he is admonished without cause, then the words are also lost: he will let them pass over him in silence without any reply. This attempted explanation is occasioned by this, that מענה can signify nothing else than a response in words. If this were correct, then without doubt its fundamental meaning would correspond with כּי ; for one explains, with Löwenstein, "for he perceives it, and may not answer," i.e. , this, that a reply cut off frustrates the moral impression. Or also: for he understands it, but is silent - in praefractum se silentium configit (Schultens); and thus it is with the ancients (Rashi). But why should not ואין מענה itself be the expression of this want of any consequences? מענה cannot certainly mean humiliation

(Note: The Syr. and Targ. also think on ענה , for they translate: "for he knows that he receives no strokes.")

(Meîri, after Exo 10:3, הכנעה ), but why as an answer in words and not also a response by act (Stuart: a practical answer)? Thus the lxx ἐὰν γὰρ καὶ νοήσῃ, ἀλλ ̓ οὐχ ὑπακούσεται , according to which Luther: for although he at once understands it, he does not yet take it to himself. That מענה tahT . may mean obedience, the Aram. so understood, also at Pro 16:4. It denoted a reply in the most comprehensive meaning of the word, vid ., at Pro 16:1. The thought, besides, is the same as if one were to explain: for he understands it, and is silent, i.e. , lets thee speak; or: he understands it, but that which he perceives finds no practical echo.

Keil-Delitzsch: Pro 29:20

20 Seest thou a man hasty in his words?

The fool hath more hope than he.

Cf. Pro 26:12. Such an one has blocked up against himself the path to wisdom, which to the fool, i.e. , to the ingenuous, stands open; the former is perfect, of the latter something may yet be made. In this passage the contrast is yet more precise, for the fool is thought of as the dull, which is the proper meaning of כּסיל , vid ., under Pro 17:24. There is more hope for the fool than for him, although he may be no fool in himself, who overthrows himself by his words. "The προπετὴς ἐν λόγῳ αὐτοῦ (Sir. 9:18) has, in the existing case, already overleaped the thought; the כסיל has it still before him, and comes at length, perhaps with his slow conception, to it"(Hitzig); for the ass, according to the fable, comes at last farther than the greyhound. Hence, in words as well as in acts, the proverb holds good, "steplang7 Eile mit Weile "[= festina lente ]. Every word, as well as act, can only be matured by being thought out, and thought over. From this proverb, which finds its practical application to the affairs of a house, and particularly also to the relation to domestics, the group returns to the subject of instruction, which is its ground-tone.

Keil-Delitzsch: Pro 29:21

21 If one pampers his servant from youth up,

He will finally reach the place of a child.

The lxx had no answer to the question as to the meaning of מנון . On the other hand, for פּנּק , the meaning to fondle; delicatius enutrire , is perfectly warranted by the Aram. and Arab. The Talmud, Succa 52b, resorts to the alphabet בח '' אט in order to reach a meaning for מנון . How the Targ. comes to translate the word by מנסּח (outrooted) is not clear; the rendering of Jerome: postea sentiet eum contumacem , is perhaps mediated by the ἔσται γογγυσμός of Symmachus, who combines נון with לון , Niph . γογγύζειν . The ὀθυνηθήσεται of the lxx, with the Syr., von Hofmann has sought to justify ( Schriftbew . ii. 2. 404), for he derives מנון = מנהון from נהה . We must then punctuate מנּון ; but perhaps the lxx derived the word from אנן = מאנון , whether they pronounced it מנון (cf. מסרת = מאסרת ) or מנּון . To follow them is not wise, for the formation of the word is precarious; one does not see with the speaker of this proverb, to whom the language presented a fulness of synonyms for the idea of complaint, meant by using this peculiar word. Linguistically these meanings are impossible: of Jerome, dominus = ממנּה (Ahron b. Josef, Meîri, and others); or: the oppressed = מוּנה , from ינה (Johlson); or: one who is sick = מונה (Euchel). and Ewald's "steplang7 undankbar "[unthankful], derived from the Arabic, is a mere fancy, since (Arab.) manuwan does not mean one who is unthankful, but, on the contrary, one who upbraids good deeds shown.

(Note: In Jahrb . xi. p. 10f. Ewald compares, in an expressive way, the Ethiopic mannána ( Piel ) to scorn; menûn , a reprobate; and mannânı̂ , one who is despised; according to which מנון hcih could certainly designate "a man despising scornfully his own benefactors, or an unthankful man."But this verbal stem is peculiarly Ethiop., and is certainly not once found in Arab. For minnat (which Ewald compares) denotes benefaction, and the duty laid on one thereby, the dependence thereby produced. The verb (Arab.) minn (= מנן ) signifies to divide; and particularly, partly to confer benefaction, partly to attribute benefaction, reckon to, enumerate, and thereby to bring out the sense of obligation. Thus nothing is to be derived from this verbal stem for מנון .)

The ancients are in the right track, who explain מנון after the verb נוּן , Psa 72:17 = נין = בּן ; the Venet ., herein following Kimchi, also adopts the nominal form, for it translates (but without perceptible meaning) γόνωσις . Luther's translation is fortunate:

"If a servant is tenderly treated from youth up,

He will accordingly become a steplang7 Junker [squire]."

The ideas represented in modern Jewish translations: that of a son ( e.g. , Solomon: he will at last be the son) and that of a master (Zunz), are here united. But how the idea of a son (from the verb נון ), at the same time that of a master, may arise, is not to be perceived in the same way as with steplang7 Junker and the Spanish steplang10 infante and steplang10 hidalgo ; rather with מנון , as the ironical naming of the son (little son), the idea of a weakling (de Wette) may be connected. The state of the matter appears as follows: - the Verb נוּן has the meanings of luxuriant growth, numerous propagation; the fish has from this the Aram. name of נוּן , like the Heb. דּג , from דּגה , which also means luxuriant, exuberant increase ( vid ., at Psa 72:17). From this is derived נין , which designates the offspring as a component part of a kindred, as well as מנון , which, according as the מ is interpreted infin. or local, means either this, that it sprouts up luxuriantly, the abundant growth, or also the place of luxuriant sprouting, wanton growing, abundant and quick multiplication: thus the place of hatching, spawning. The subject in יהיה might be the fondled one; but it lies nearer, however, to take him who fondles as the subject, as in 21a. אחריתו is either adv. accus. for באחריתו , or, as we preferred at Pro 23:32, it is the subj. introducing, after the manner of a substantival clause, the following sentence as its virtual predicate: "one has fondled his servant from his youth up, and his (that of the one who fondles) end is: he will become a place of increase."The master of the house is thought of along with his house; and the servant as one who, having become a man, presents his master with ילידי בּית , who are spoilt scapegraces, as he himself has become by the pampering of his master. There was used in the language of the people, נין for בּן , in the sense on which we name a degenerate son a "steplang7 Schönes Früchtchen "[pretty little fruit]; and מנון is a place (house) where many נינים are; and a man (master of a house) who has many of them is one whose family has increased over his head. One reaches the same meaning if מנון is rendered more immediately as the place or state of growing, increasing, luxuriating. The sense is in any case: he will not be able, in the end, any more to defend himself against the crowd which grows up to him from this his darling, but will be merely a passive part of it.

Keil-Delitzsch: Pro 29:22

The following group begins with a proverb which rhymes by מדון , with מנון of the foregoing, and extends on to the end of this Hezekiah collection:

22 A man of anger stirreth up strife;

And a passionate man aboundeth in transgression.

Line first is a variation of Pro 15:18 and Pro 28:25. אישׁ and בּעל as here, but in the reverse order at Pro 22:24.

(Note: For אישׁ־אף (Löwenstein after Norzi) is to be written, with Baer ( Thorath Emeth , p. 19), אישׁ אף ,)91 . Thus also in Cod. Jaman .)

אף here means anger, not the nose, viz., the expanded nostrils (Schultens). In רב־פּשׁע the פשׁע is, after Pro 14:29; Pro 28:16; Pro 20:27, the governed genitive; Hitzig construes it in the sense of פשׁע רב , Psa 19:2, with יגרה , but one does not say גּרה פשׁע ; and that which is true of רבּים , that, after the manner of a numeral, it can precede its substantive ( vid ., under Ps. 7:26; Psa 89:51), cannot be said of רב . Much (great) in wickedness denotes one who heaps up many wicked actions, and burdens himself with greater guilt (cf. פשׁע , Pro 29:16). The wrathful man stirreth up ( vid ., under Pro 15:18) strife, for he breaks through the mutual relations of men, which rest on mutual esteem and love, and by means of his passionate conduct he makes enemies of those against whom he thinks that he has reason for being angry; that on account of which he is angry can be settled without producing such hostility, but passion impels him on, and misrepresents the matter; it embitters hearts, and tears them asunder. The lxx has, instead of רב , ἐξώρυξεν , of dreaming, כרה (Pro 16:27).

Keil-Delitzsch: Pro 29:23

Pro 29:23 passes from anger to haughtiness:

A man's pride will bring him low;

But the lowly attaineth to honour.

Thus we translate תּתמך כּבוד (Lat. honorem obtinet ) in accord with Pro 11:16, and שׁפל־רוּח with Pro 16:19, where, however, שׁפל is not adj. as here, but inf. The haughty man obscures the honour which he has by this, that he boasts immeasurably of it, and aspires yet more after it; the lowly man, on the other hand, obtains honour without his seeking it, honour before God and before men, which would be of no worth were it not connected with the honour before God. The lxx: τοὺς δὲ ταπεινόφρονας ἐπείδει δόξῃ κύριους . This κύριους is indeed not contrary to the sense, but it is opposed to the style. Why the 24th verse should now follow is, as regards the contents and the expression, hard to say; but one observes that Pro 29:22-27 follow each other, beginning with the successive letters of the alphabet א ( ב ), ג , ח , ח , ר , ת ( ת ).

Keil-Delitzsch: Pro 29:24

24 He that taketh part with a thief hateth himself;

He heareth the oath and confesseth not.

Hitzig renders the first member as the pred. of the second: "he who does not bring to light such sins as require an atonement (Lev 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself."The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by שׁמע אלה ולא יגיד , - but is simple as the order of the words and the verbal form require it. The oath is, after Lev 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.

Keil-Delitzsch: Pro 29:25

25 Fear of man bringeth a snare with it;

But he that trusteth in Jahve is advanced.

It sounds strange, Hitzig remarks, that here in the Book of an Oriental author one should be warned against the fear of man. It is enough, in reply to this, to point to Isa 51:12. One of the two translations in the lxx (cf. Jerome and Luther) has found this "strange"thought not so strange as not to render it, and that in the gnomic aorist: φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑπεσκελίσθησαν . And why should not חרדּת אדם be able to mean the fear of man (cowardice)? Perhaps not so that אדם is the gen. objecti , but so that חרדת אדם means to frighten men, as in 1Sa 14:15. חרדת אלהים , a trembling of God; cf. Psa 64:2; פחד איב , the fear occasioned by the enemy, although this connection, after Deu 2:25, can also mean fear of the enemy ( gen. objecti ). To יתּן , occasioned = brings as a consequence with it, cf. Pro 10:10; Pro 13:15; the synallage generis is as at Pro 12:25 : it is at least strange with fem. infinit. and infinitival nouns, Pro 16:16; Pro 25:14; Psa 73:28; but חרדּה (trembling) is such a nom. actionis , Ewald, §238a. Regarding ישׂגּב (for which the lxx.¹ σωθήσεται , and lxx² εὐφρανθήσεται = ישׂמח ), vid ., at Pro 18:10. He who is put into a terror by a danger with which men threaten him, so as to do from the fear of man what is wrong, and to conceal the truth, falls thereby into a snare laid by himself - it does not help him that by this means he has delivered himself from the danger, for he brands himself as a coward, and sins against God, and falls into an agony of conscience (reproach and anguish of heart) which is yet worse to bear than the evil wherewith he was threatened. It is only confidence in God that truly saves. The fear of man plunges him into yet greater suffering than that from which he would escape; confidence in God, on the other hand, lifts a man internally, and at last externally, above all his troubles.

Keil-Delitzsch: Pro 29:26

A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ :

Many seek the countenance of the ruler;

Yet from Jahve cometh the judgment of men.

Line first is a variation of Pro 19:6, cf. 1Ki 10:24. It lies near to interpret אישׁ as gen. obj .: the judgment regarding any one, i.e. , the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי , Psa 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g. , Pro 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί ). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.

Keil-Delitzsch: Pro 29:27

27 An abomination to a righteous man is a villanous man;

And an abomination to the godless is he who walketh uprightly.

In all the other proverbs which begin with תועבת , e.g. , Pro 11:20, יהוה follows as genit., here צדּיקים , whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר . The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly ( ישׁר־דּרך , as at Psa 37:14) his adversary, and the condemnation of himself.

With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.

Constable: Pro 22:17--25:1

III. WISE SAYINGS 22:17--24:34

A third major section of the Book of Proverbs begins with 22:17. This is clear from several indicators. The proverbs lengthen out again from the typical one verse couplet that characterizes 10:1-26:16 (cf. chs. 1-9). The phrase "my son" appears again as in chapters 1-9. The reason the writer gave the following proverbs (22:17-21) introduces the first sub-section (22:17-23:11). We read in 22:20 (in the Hebrew text) that a group of 30 sayings will follow.

The emphasis in 22:17-24:34 is on the importance of applying the instruction previously given.

Emphasis	Section
The value of wisdom	chs. 1-9
The examples of wisdom	10:1-22:16
The application of wisdom	22:17-24:34

The reason many scholars believe Solomon did not write the 36 sayings of the wise (22:17-24:34) is this. The title, "These also are sayings of the wise [or sages, plural]," in 24:23a suggests several writers rather than one.

"The plur. sages points to the existence of a special class of wise men, who were oral teachers or writers. The utterances of these men formed a distinct body of thought, part of which is preserved in the Book of Proverbs . . ."¹⁵⁶

The word "also" in 24:23a apparently refers to the similar title in 22:17 suggesting that these sages, not Solomon, wrote the proverbs in 22:17-24:22.

The 36 sayings divide into two groups: "the [30] words of the wise" (22:17), and six more "sayings of the wise" (24:23).

Constable: Pro 25:1--29:27

IV. MAXIMS EXPRESSING WISDOM chs. 25--29

We return now to the proverbs of Solomon (cf. 1:1-22:16). Chapters 25-26 contain proverbs that are mainly comparisons. The key words in these chapters are "like . . . so." Chapter 27 is a mixture of comparative and antithetical proverbs. Chapters 28-29 contain maxims that are mainly contrasts marked by the word "but." In all these chapters there are mostly couplets but also some longer proverbs. I counted 66 proverbs in the group of analogies (25:1-27:22) and 54 in the group of contrasts (chs. 28-29). This gives us 120 proverbs in this major section of the book if we exclude the discourse on prudence in 27:23-27.

I will again (in chs. 25-29, as in 10:1-22:16) comment only on those verses that seem to me to need clarification.

Constable: Pro 25:1-28

1. Wise and foolish conduct ch. 25

25:1 A group of scholars who served during King Hezekiah's reign (715-686 B.C.) added more of Solomon's 3,000 proverbs (1 Kings 4:32) to the former collection (1:1-22:16). These men lived about 250 years after Solomon. Solomon ruled from 971-931 B.C. This verse introduces chapters 25-29.

"The proverbs in these chapters differ in that there are more multiple line sayings and more similes; chapters 28-29 are similar to chapters 10-16, but chapters 25-27 differ in having few references to God."¹⁸²

25:2 The fact that God has chosen not to reveal everything human beings want to know has resulted in our holding Him in awe and glorifying Him (cf. Deut. 29:29). However a king's subjects hold him in awe and glorify him when he diligently investigates a matter and does not make his decisions on the basis of superficial understanding.

25:8-10 This proverb advises us to settle disputes out of court whenever possible. It is not wise to drag someone hastily into court to argue. We should be cautious about divulging information. This may lead to embarrassment (v. 8). We should not divulge secrets to clear ourselves in arguments or we may ruin a friendship. The plaintiff should debate his case with his neighbor out of court. Then the point of disagreement will not become public knowledge (v. 9) and give the plaintiff a bad reputation (v. 10).

"To run to the law or to the neighbors is usually to run away from the duty of personal relationship--see Christ's clinching comment in Matthew 18:15b."¹⁸³

25:11 "Gold" may refer to the color of the fruit or possibly to the metal. "Settings" suggests an appropriate background such as an attractive basket or frame if the picture of an apple is in view. The point is that just the right words spoken at the right time in the right way can be as pleasing as a beautiful piece of fruit in a suitable container.¹⁸⁴

25:15 By adding a few words the idea of this verse becomes clearer. "By forbearance [of speech] a ruler may be persuaded." That is, do not speak too long. A gentle tongue can be very powerful.

"Calm and patient speech can break down insurmountable opposition."¹⁸⁵

25:16 Anything overindulged, even the most desirable of things, can become distasteful and repulsive.

"Since Eden, man has wanted the last ounce out of life, as though beyond God's enough' lay ecstasy, not nausea."¹⁸⁶

25:21-22 Clearly the point of this proverb is to return good for evil (cf. Matt. 6:4-6; Rom. 12:20). Such conduct will bring blessing from God and remorse to the evildoer. Still what does heaping burning coals on the head of the abuser mean? Evidently this clause alludes to an ancient custom. When a person's fire went out at home, he or she would go to a neighbor and get some live coals to rekindle the fire. Carrying the coals in a pan on the head involved some danger and discomfort for the person carrying them, but they were an evidence of the neighbor's love. Likewise the person who receives good in return for evil feels somewhat uncomfortable even though he receives a good gift. His discomfort arises over his guilt for having wronged his neighbor in the first place. So returning good for evil not only secures the blessing of God (v. 22b), it also convicts the wrongdoer of his ways (v. 22a) in a gentle way.

25:23 The angry countenance belongs to the person who is the target of the backbiting (slanderous) tongue. Sly words can infuriate people just as a northerly wind brings rain. These are inevitable results.

25:27 Both practices in this verse are pleasant for the person who engages in them, but they can affect him adversely if he pursues them to excess.

Constable: Pro 26:1-28

2. Fools and folly ch. 26

The analogies in chapter 25 dealt with both wise and foolish conduct, but those in chapter 26 deal mainly with fools and folly.

26:2 If someone curses another person who does not deserve it, the curse will not be effective (cf. Num. 23:8). It will not attach itself to the person cursed, so to speak.

"It was commonly believed that blessings and curses had objective existence--that once uttered, the word was effectual. Scriptures make it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Balaam could not curse what God had blessed; cf. Num 22:38; 23:8). This proverb underscores the correction of superstition. The Word of the Lord is powerful because it is the word of the Lord--he will fulfill it."¹⁸⁷

26:4-5 These pieces of advice do not contradict each other because each is wise in its own way. Verse 4 means that in replying to a fool one should not descend to his level by giving him a foolish response. Verse 5 means that one should correct a fool so he will not conclude that he is right. Some of a fool's comments do not deserve a reply (v. 4), but others require one (v. 5). In unimportant matters one should ignore the foolish comment, but in important matters one needs to respond lest others conclude that the fool is correct.¹⁸⁸

26:8 By giving honor to a fool one arms him to do damage. This can happen, for example, by promoting him to a position of greater responsibility. The figure of binding a stone in a sling seems to suggest that the person doing the binding did not know how to operate a sling. People did not bind stones in slings but simply laid them in the sling so when the sling was slung the stone would fly out. Similarly one who expects a fool to accomplish something honorable does not know how things work. Fools cannot do something honorable.¹⁸⁹

26:11 A wise man does not repeat his folly, but a fool does. Similarly a dog returns to eat his vomit, but a man does not. A fool behaves like a dog rather than like a man when he repeats his folly (cf. 2 Pet. 2:22).

Constable: Pro 27:1-22

3. Virtues and vices 27:1-22

Many of the analogies in this pericope deal with virtues and vices that are characteristic of the wise and the foolish.

27:7 The point of this proverb seems to be that the quantity of a person's material possessions affects his attitude toward them.

"Hunger is the best sauce."¹⁹⁰

Those who have much do not appreciate some things, even some things that are valuable. On the other hand a person with little tends to appreciate even the comparatively insignificant items he receives or owns. For example, a person who receives much praise may find it nauseating, but someone who gets very little praise may savor what little he gets.¹⁹¹

27:10 The first statement makes the point of the proverb: friends are important allies that we should retain if possible (v. 10a). The second needs some additional clarification. The thought seems to be, "Do not go all the way to your blood brother's house in a crisis if he lives far from you." The third statement gives the reason for the second. A friend at hand who is not a blood relative can be of more help than a close relation who lives farther away. A friend at hand should be more desirable than a brother who lives miles away.

27:13 See 20:16. The point of these parables is the same. We should hold people to their obligations.

27:19 If you want to see what your face looks like, look in a placid pool of water. If you want to see what a man is really like, look in his heart. That is, find out what he loves and values and you will know what kind of person he is. One's thoughts reflect his or her true character. Jesus taught that what a person says reveals what is in his or her heart (Matt. 12:34).

27:23 As the family manager, a man needs to know what he has and what condition his possessions are in to lead wisely. Moreover he needs to care for what he has to preserve his livelihood. Verses 24-27 go on to advocate preserving one's income poetically.

Constable: Pro 27:23-27

B. A Discourse on Prudence 27:23-27

This poem recalls the earlier discourses in chapters 1-9. In this one, Solomon gave some basic and practical advice designed to assure success in the context of Israel's most common occupation, animal husbandry.

The essentials stressed here are the care of one's resources, hard work, and a recognition and appreciation of God's provisions. The reader should apply these essentials to whatever occupation he or she may pursue. These are the basics for wise living in practical daily work.

Constable: Pro 28:1--29:27

C. Instructive Contrasts chs. 28-29

Most of the proverbs in this section are couplets, and most of them set forth a truth by means of a contrast.

28:2 When wickedness abounds in a land there is usually a high rate of turnover in the leadership (v. 2a). The Northern Kingdom of Israel is a case in point. Nevertheless a single wise ruler can bring stability to a land (v. 2b). God blessed the Southern Kingdom of Judah with relative stability because of David's godly leadership.

28:8 When authorities discover a person who gets rich by charging exorbitant interest and they bring him to justice, they usually turn his money over to others who are trustworthy and less greedy. This illustrates the fact that a person who amasses a fortune dishonestly normally loses it eventually.

28:11 Sometimes rich people think they are wise because they have accumulated much money (cf. 1 Tim. 6:17). However a wise person, even a poor wise man, can see that that is not the ultimate reason he is rich.

28:14 Fearing sin is in view here, not having a timid disposition or fearing God.¹⁹² The contrast of hardening the heart supports this view.

28:22 The evil eye represents the wicked purposes of a person. In this case it is a selfish desire to get rich. The person with the evil eye is misanthropic whereas the person with the good eye (22:9) is philanthropic.¹⁹³ The person in view here fails to look far into the future when he will be in need before God if not before men. Avarice leads to poverty.

28:27 Those who give to the poor will not lack what they need, which is God's blessing. They may also receive the blessing of other people and material benefits that God promised generous Israelites. We may supply the idea of blessing to the first statement legitimately since the contrast is with curses in the second statement.

29:11 "Always" is a poor translation. The idea is that fools customarily vent their feelings ("let it all hang out") whereas wise individuals control themselves.

29:13 The poor man is the oppressed, and the oppressor is the rich. They are opposites in this regard. Both owe God their sight and really all the common blessings He bestows on everyone. Giving light to their eyes may mean giving them life (cf. Job 33:30; Ps. 13:3).¹⁹⁴

29:16 We must take the divine perspective here as in all the proverbs. Individual cases may not fit the principle, but generally the principle holds true. The righteous will prevail, and the wicked will fail, eventually.

29:18 The AV translation has resulted in misunderstanding of this proverb. The "vision" (Heb. hazon) does not refer to some dream of success a person may have but to a prophetic vision that was a revelation from God (cf. 1 Sam. 3:1). The Hebrew verb translated "perish" (AV; para) does not mean "die in their sins" (e.g., because someone did not see the "vision" of the importance of evangelism). It means "cast off restraint." Without divine revelation people abandon themselves to their own sinful ways. God's Word restrains human wickedness, and those who keep it are happy. Thus "a nation's well-being depends on obedience to divine revelation."¹⁹⁵ There must be knowledge of divine revelation through preaching for there to be obedience to it.¹⁹⁶

29:21 On the surface this verse sounds as if it is a wise thing to pamper one's slave. However the point is that pampering, as opposed to disciplining, makes slaves disrespectful. A slave is not a son. To bring this parable over into modern life, an employee should not normally receive the same privileges as a son. If he does, the relationship essential to the effective operation of the business will suffer.

29:24 The bad thing about being a thief's partner is that when the thief gets caught and the authorities haul his partner into court he finds himself in a "no win" situation. If he defends his partner, he shares his guilt, but if he says nothing (or pleads the fifth amendment), his accusers assume he shares his guilt. Many a business man has discovered this to his sorrow.

Commentary -- Other

Critics Ask: Pro 25:1

PROVERBS 25:1 —How can Solomon be the author of Proverbs when Hezekiah’s men copied them?

PROBLEM: The Book of Proverbs claims to be written by Solomon ( 1:1 ; 10:1 ). Conservative Jewish and Christian scholars have long attributed this book to King Solomon. However, Proverbs 25:1 speaks of King Hezekiah’s men “copying” these proverbs long after Solomon’s death. Further, the last two chapters claim to be written by Agur ( 30:1 ) and King Lemuel ( 31:1 ) and not by Solomon.

SOLUTION: Since Solomon wrote some 3,000 proverbs ( 1 Kings 4:32 )—many more than are in this book—it is possible that the Book of Proverbs was not put together from Solomon’s many proverbs until after his death. If so, then God would have guided His servants who compiled it so that they selected the ones He wanted in His authoritative Word.

It is also possible that Solomon himself wrote the Book of Proverbs and that the reference to “copying” by Hezekiah’s men simply refers to their later transcribing what Solomon wrote on another manuscript. The last two chapters could have been included by Solomon himself or added later since they too were inspired wisdom like that of Solomon’s, even though they were written by other men of God named Agur ( 30:1 ) and Lemuel ( 31:1 ).   

Critics Ask: Pro 26:4

PROVERBS 26:4-5 —How can contradictory commands both be true?

PROBLEM: Verse 4 says “Do not answer a fool according to his folly;” and verse 5 tells us to “Answer a fool according to his folly.” But this looks like a flat contradiction.

SOLUTION: This would be contradictory if it were not qualified by the accompanying phrases. We should answer a fool according to his folly if not doing so will leave him “wise in his own eyes” (v. 5 ). But, we should not answer him according to his folly if in so doing we will “also be like him.” In other words, it depends on the circumstances. Sometimes we should and sometimes we should not answer a fool. The wise man will know the difference. And if one lacks wisdom, let him ask of God ( James 1:5 ).   

Critics Ask: Pro 26:5

PROVERBS 26:4-5 —How can contradictory commands both be true?

PROBLEM: Verse 4 says “Do not answer a fool according to his folly;” and verse 5 tells us to “Answer a fool according to his folly.” But this looks like a flat contradiction.

SOLUTION: This would be contradictory if it were not qualified by the accompanying phrases. We should answer a fool according to his folly if not doing so will leave him “wise in his own eyes” (v. 5 ). But, we should not answer him according to his folly if in so doing we will “also be like him.” In other words, it depends on the circumstances. Sometimes we should and sometimes we should not answer a fool. The wise man will know the difference. And if one lacks wisdom, let him ask of God ( James 1:5 ).   

Critics Ask: Pro 27:22

PROVERBS 27:22 —Is foolishness correctable?

PROBLEM: Proverbs 22:15 teaches that “Foolishness is bound up in the heart of a child, But the rod of correction will drive it far from him.” But, according to this verse, foolishness is irremediable, because, “Though you grind a fool in a mortar with a pestle along with crushed grain, yet his foolishness will not depart from him.”

SOLUTION: There are two significant differences in these passages. First, one is speaking of a child, who is still teachable. The other is referring to an adult who is beyond hope. Second, the correctable foolishness is only waywardness, whereas the incorrigible foolishness is beyond hope.   

Critics Ask: Pro 28:13

PROVERBS 28:13 —Is it right to cover sins or not?

PROBLEM: God warns here that “He who covers his sins will not prosper.” However, elsewhere God commends those who have had their sins covered, saying, “Blessed is he … whose transgression is covered” ( Ps. 32:1 ).

SOLUTION: In response, several crucial differences should be observed. First, anyone who attempts to cover his own sin is condemned, but the one who confesses his sins and has God cover his sins for him is blessed. Second, in the first case, it is an unjustified concealment of sin that God is condemning. In the other passage it is a God-appointed means of remission or atonement. Third, one passage is condemning anyone who attempts to cover up his sin. The other is commending those who have God cover their sins by blood atonement.   

Evidence: Pro 25:19

A broken tooth or a foot out of joint cause the most pain when they are put under pressure. How do we react when we are put under pressure to share our faith?

Evidence: Pro 25:28

We allow the enemy entrance when we give the flesh free reign, having no self-control over our spirit.

Evidence: Pro 26:10

The word " great" cannot describe how great God is. Worship takes over where words fail. Our God formed all things. They didn’t evolve after a big bang.

Evidence: Pro 26:12

New Age blasphemy . The inevitable result of man’s darkened understanding is that he will think that he is God. His pride takes over his brain.

" We no longer feel ourselves to be guests in someone else’s home and therefore obliged to make our behavior conform with a set of preexisting cosmic rules. It is our creation now. We make the rules. We establish the parameters of reality. We create the world, and because we do, we no longer feel beholden to outside forces. We no longer have to justify our behavior, for we are now the architects of the universe. We are responsible to nothing outside ourselves, for we are the kingdom, the power, and the glory forever and ever." Jeremy Rifkin , Algeny

Evidence: Pro 26:17

This is wonderful guidance for the sincere Christian on what not to do. He who meddles will get hurt.

Evidence: Pro 27:1

The only thing we can be sure of is the breath going into our lungs at this moment. We can’t be sure of the next breath. That comes only by the permission of God. See Jam 4:13-16 and Luk 12:20 footnote.

Evidence: Pro 27:5

We openly rebuke those in the world for their sin because we love them and are concerned for their eternal welfare.

Evidence: Pro 27:10

QUESTIONS & OBJECTIONS

" How do I reach my neighbors with the gospel?"

Neighbors are like family. We don’t want to offend them unnecessarily, because we have to live with them. We need to be rich in good works toward all men, but especially our neighbors. The Bible reveals that this is a legitimate means of evangelism. Jesus said, " Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" ( Mat 5:16 ). It is God’s will that " with well doing you may put to silence the ignorance of foolish men" ( 1Pe 2:15 ). Sinners may disagree with what you believe, but seeing your good works makes them think, " I don’t believe what he believes, but he sure does. He certainly is sincere in his faith."

A friendly wave, a gift for no reason, fresh-baked goods, etc., can pave the way for evangelism. Offer to mow your neighbors’ lawn or help do some painting. Volunteer to pick up their mail and newspapers while they’re on vacation. Compliment them on their landscaping and ask for gardening tips. Invite them over for a barbecue or dessert. Pray for an opportunity to share the gospel, and be prepared for it when it comes.

Evidence: Pro 27:20

Men can never satisfy lust . It is an unquenchable inferno. The more it is given fuel, the more it continues to burn. Desire will make him crave sexual pleasure, money, fame, and power. He will continue to " want" until the Lord becomes his shepherd. See Psa 23:1 .

Evidence: Pro 27:25

Marijuana advocates often point to Gen 1:11 (" Let the earth bring forth grass" ) and other verses ( Gen 1:29 ; Gen 3:18 ) to justify the smoking of what they refer to as " grass." They claim that God declared marijuana " good." However, He also made sand (which is good), but if we eat it by the spoonful we shouldn’t complain if we get sick. Those who inhale the burning fumes of a weed shouldn’t complain when it mentally impairs them. It is called " dope" for a reason.

Evidence: Pro 28:4

When the Church forsakes the proclamation of God’s Law, iniquity floods the land. Daniel Webster stated: " If truth is not diffused, error will be. If God and His Word are not known and received, the devil and his works will gain the ascendancy. If the evangelical volume does not reach every hamlet, the pages of a corrupt and licentious literature will.

" If the power of the gospel is not felt throughout the length and breadth of this land, anarchy and misrule, degradation and misery, corruption and darkness will reign without mitigation or end."

Evidence: Pro 28:5

" God’s justice stands forever against the sinner in utter severity. The vague and tenuous hope that God is too kind to punish the ungodly has become a deadly opiate for the consciences of millions. It hushes their fears and allows them to practice all pleasant forms of iniquity while death draws every day nearer and the command to repent goes unregarded. As responsible moral beings, we dare not so trifle with our eternal future." A. W. Tozer, The Knowledge of the Holy

Evidence: Pro 28:9

If a professing Christian thinks that he can willfully serve sin by transgressing the Moral Law and still have peace with God, he is deceived.

Evidence: Pro 28:13

Sin cannot be covered from the eyes of a holy Creator . Biblical conversion not only comes from confessing sin to God, but also from forsaking sin. Those who do that and trust the Savior partake in the mercy of God.

Confessing our sins. " Whereas, it is the duty of nations as well as of men to own their dependence upon the overruling power if God, to confess their sins and transgressions in humble sorrow yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history: that those nations only are blessed whose God is the Lord…

" We have been the recipients of the choicest bounties of Heaven. We have been preserved these many years in peace and prosperity. We have grown in numbers, wealth and power as no other nation has ever grown. But we have forgotten God. We have forgotten the gracious Hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own.

" Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

" It behooves us then to humble ourselves before the offended Power, to confess our national sins and to pray for clemency and forgiveness." Abraham Lincoln, 1863, in declaring a day of national fasting, prayer, and humiliation

Evidence: Pro 28:26

Never give in to the temptation to trust your feelings over God’s promises. See Pro 3:5-6 .

Evidence: Pro 29:1

It is a fearful thought that God would lose patience with those who harden their hearts against Him. Jesus spoke of a man to whom God said, " This night your soul shall be required of you" ( Luk 12:20 ). It is prudent to warn sinners that God may lose patience with them and let death seize them, as He did with Ananias and Sapphira ( Act 5:1-10 ).

Evidence: Pro 29:2

Righteous authority . When believers fulfill their responsibility to elect righteous leaders, the entire country benefits.

"In selecting men for office, let principle be your guide. Regard not the particular sect or denomination of the candidate-look to his character...It is alleged by men of loose principles, or defective views of the subject, that religion and morality are not necessary or important qualifications for political stations. But the Scriptures teach a different doctrine. They direct that rulers should be men who rule in the fear of God, able men, such as fear God, men of truth, hating covetousness...

"When a citizen gives his vote to a man of known immorality, he abuses his civic responsibility; he sacrifices not only his own interest, but that of his neighbor; he betrays the interest of his country." Noah Webster

Evidence: Pro 29:9

It has been well said that a wise man will learn more from a fool’s question than a fool will learn from a wise man’s answer.

Evidence: Pro 29:15

A child doesn’t learn to do evil; he naturally knows how to be selfish and lie. However, he must be taught to share and truthful. See Pro 20:11 .

Evidence: Pro 29:25

See Psa 56:11 footnote.

Evidence: Pro 29:27

This is why the world hates the Christian. See Joh 15:18-19 .

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 25 (Chapter Introduction)

Overview

Pro 25:1, Observations about kings, Pro 25:8, and about avoiding causes of quarrels, and sundry causes thereof.

TSK: Proverbs 26 (Chapter Introduction)

Overview

Pro 26:1, Observations about fools; Pro 26:13, about sluggards; Pro 26:17, and about contentious busy-bodies.

TSK: Proverbs 27 (Chapter Introduction)

Overview

Pro 27:1, Observations of self love; Pro 27:5, of true love; Pro 27:11, of care to avoid offenses; Pro 27:23, and of the household care.

TSK: Proverbs 28 (Chapter Introduction)

Overview

Pro 28:1, General observations of impiety and religious integrity.

TSK: Proverbs 29 (Chapter Introduction)

Overview

Pro 29:1, Observations of public government, Pro 29:15, and of private; Pro 29:22, Of anger, pride, thievery, cowardice, and corruption.

Poole: Proverbs 26 (Chapter Introduction)

CHAPTER 26

Rules how to carry it towards fools, Pro 26:1-12 . The slothful man described, Pro 26:13-16 . The character of a contentious man, and of a busybody, and tale-bearer, Pro 26:17-23 . The evil of hypocrisy and lying, Pro 26:24-28 .

Poole: Proverbs 27 (Chapter Introduction)

CHAPTER 27

Counsel against self-conceitedness, Pro 27:1,2 . The evil effects of envy, Pro 27:4 . The praises of a faithful friend, Pro 27:5-10 . The different fruits of prudence and folly, Pro 27:11,12 . Sundry rules and cautions, Pro 27:13-21 .

Poole: Proverbs 28 (Chapter Introduction)

CHAPTER 28

The character of the righteous and of the wicked, with the blessed fruits of integrity, and evil effects of sin, Pro 28:11-12 . The evil of concealing and blessedness of confessing sin, Pro 28:13 . The evil of oppression and violence, the benefit of industry and faithfulness, with sundry other observations, Pro 28:15-28 .

Poole: Proverbs 29 (Chapter Introduction)

CHAPTER 29

The excellency of wisdom, with rules for government, Pro 29:1-14 . The parents’ duty to correct their children, Pro 29:15-17 . The misery of them that know not God’ s law, Pro 29:18 . Of anger, pride, thieving, cowardice, and corruption, Pro 29:19-26 . The godly and wicked an abomination to each other, Pro 29:27 .

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.