Text -- Proverbs 25:1-14 (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.

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.

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.

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.

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."

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

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.

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.

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)

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.

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.

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.

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.

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.

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.

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."

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.

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 ).   

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.

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.