Text -- Proverbs 29:1-13 (NET)

29:1 The one who stiffens his neck after numerous rebukes will suddenly be destroyed without remedy. 29:2 When the righteous become numerous, the people rejoice; when the wicked rule, the people groan. 29:3 The man who loves wisdom brings joy to his father, but whoever associates with prostitutes wastes his wealth. 29:4 A king brings stability to a land by justice, but one who exacts tribute tears it down. 29:5 The one who flatters his neighbor spreads a net for his steps. 29:6 In the transgression of an evil person there is a snare, but a righteous person can sing and rejoice. 29:7 The righteous person cares for the legal rights of the poor; the wicked does not understand such knowledge. 29:8 Scornful people inflame a city, but those who are wise turn away wrath. 29:9 If a wise person goes to court with a foolish person, there is no peace whether he is angry or laughs. 29:10 Bloodthirsty people hate someone with integrity; as for the upright, they seek his life. 29:11 A fool lets fly with all his temper, but a wise person keeps it back. 29:12 If a ruler listens to lies, all his ministers will be wicked. 29:13 The poor person and the oppressor have this in common: the Lord gives light to the eyes of them both.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 29:4

By the free and impartial exercise of justice.

Wesley: Pro 29:4

Bribes.

Wesley: Pro 29:8

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

Wesley: Pro 29:9

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

Wesley: Pro 29:10

To preserve it.

JFB: Pro 29:1

(Pro. 29:1-27)

JFB: Pro 29:1

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

JFB: Pro 29:1

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

JFB: Pro 29:1

Literally, "without healing" or repairing.

JFB: Pro 29:2

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

JFB: Pro 29:2

(Compare Margin), increased in power.

JFB: Pro 29:3

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

JFB: Pro 29:4

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

JFB: Pro 29:4

For nation.

JFB: Pro 29:5

(Compare Pro 26:28).

JFB: Pro 29:5

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

JFB: Pro 29:6

Or, "By"

JFB: Pro 29:6

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

JFB: Pro 29:7

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

JFB: Pro 29:7

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

JFB: Pro 29:8

Those who contemptuously disregard God's law.

JFB: Pro 29:8

(Compare Margin), kindle strife.

JFB: Pro 29:8

That is, "abate wrath."

JFB: Pro 29:9

That is, in law.

JFB: Pro 29:9

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

JFB: Pro 29:10

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

JFB: Pro 29:10

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

JFB: Pro 29:10

That is, to preserve it.

JFB: Pro 29:11

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

JFB: Pro 29:11

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

JFB: Pro 29:12

His servants imitate him.

JFB: Pro 29:13

(Compare Pro 22:2).

JFB: Pro 29:13

Literally, "man of vexations," an exactor.

JFB: Pro 29:13

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

Clarke: Pro 29:1

Hardeneth his neck - Becomes stubborn and obstinate.

Clarke: Pro 29:3

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

Clarke: Pro 29:4

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

Clarke: Pro 29:5

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

Clarke: Pro 29:9

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

Clarke: Pro 29:11

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

Clarke: Pro 29:12

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

Clarke: Pro 29:13

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

Defender: Pro 29:1

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

TSK: Pro 29:1

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

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

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

TSK: Pro 29:2

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

in authority : or, increased

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

TSK: Pro 29:3

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

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

TSK: Pro 29:4

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

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

TSK: Pro 29:5

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

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

TSK: Pro 29:6

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

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

TSK: Pro 29:7

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

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

TSK: Pro 29:8

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

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

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

TSK: Pro 29:9

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

TSK: Pro 29:10

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

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

TSK: Pro 29:11

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

TSK: Pro 29:12

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

TSK: Pro 29:13

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

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 29:1

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

Barnes: Pro 29:3

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

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

Barnes: Pro 29:6

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

Barnes: Pro 29:8

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

Barnes: Pro 29:9

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

Barnes: Pro 29:10

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

Barnes: Pro 29:11

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

Barnes: Pro 29:12

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

Barnes: Pro 29:13

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

Poole: Pro 29:1

Hardeneth his neck is incorrigible, and obstinately persists in those sins for which he is reproved.

Without remedy utterly and irrecoverably .

Poole: Pro 29:2

In authority which interpretation is confirmed from the opposite clause. The Hebrew word signifies to increase either in number, or in dignity and power.

The people rejoice for the blessed effects of their good government.

The people mourn both for the oppressions and mischiefs which they feel, and for the dreadful judgments of God which they justly fear.

Poole: Pro 29:3

Loveth wisdom and therefore hateth and escheweth all folly and wickedness.

Keepeth company with harlots whereby he plainly discovers himself to want wisdom; of which see Pro 7:7 , &c.

Spendeth his substance whereby he not only ruineth himself, but also grieveth his father, as is implied from the opposite clause.

Poole: Pro 29:4

By judgment by the free and impartial exercise of justice.

He that receiveth gifts Heb. a man (for he would not vouchsafe to call him a king, as being unworthy of that name and office) of oblations or gifts , i.e. whose delight and common practice it is to take bribes, and sell justice.

Poole: Pro 29:5

A man that flattereth his neighbour that praiseth or applaudeth another in a sinful state or course, spreadeth a net for his feet; kills him under a pretence of kindness; is an occasion of his sin, and consequently of destruction, which possibly he may design to accomplish by that means.

Poole: Pro 29:6

There is a snare his sin will bring him to dreadful horrors and certain ruin.

Doth sing and rejoice because he hath sweet peace in his own conscience, and assurance of present safety and eternal happiness.

Poole: Pro 29:7

The righteous whether magistrate, or any private person concerned to know it, and capable of helping him in it,

considereth the cause of the poor his poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it.

Regardeth not to know it will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away his right.

Poole: Pro 29:8

Bring a city into a snare expose it to God’ s wrath and to destruction by their self-conceit and wilfulness, by their wicked counsels and courses, whereby they seduce and infect the generality of the people, by their contempt of God, of his just laws and righteous judgments, and of the opinions and advice, of wise men.

Wise men who do not scorn, but hearken to the counsels of God and of prudent men, turn away wrath; the wrath of God or of men, who were enraged against it.

Poole: Pro 29:9

If a wise man contendeth with a foolish man either judicially or otherwise debating any matter with him, endeavouring to convince him of any error;

whether he the wise man, rageth (or is angry) or laugheth, i.e. whether he deal sharply and severely with him, rebuking him for his folly, or mildly and pleasantly smiling at it,

there is no rest no end or fruit of the debate, the fool will not be satisfied nor convinced. Or, as it is in the Hebrew, he (to wit, the fool last named, to whom the following carriages may seem more fitly to agree) both rageth and laugheth , (he will not yield nor be convinced, but persists in his folly, which he discovers sometimes by his furious and unbridled passions, and sometimes by foolish laughter and scorning,) and there

is no rest he will never be quieted.

Poole: Pro 29:10

Hate the upright and consequently seek their ruin, as is implied from the following clause.

Seek his soul either,

1. To require his soul or life at the hands of those who have taken it away. Or,

2. To preserve it from those who attempt to take it away, as this phrase is taken, Psa 142:4 , though commonly it signify to seek to destroy it.

Poole: Pro 29:11

All his mind all at once, unnecessarily and unseasonably, without reservation or caution.

Till afterwards till he have fit occasion to express it.

Poole: Pro 29:12

If a ruler hearken to lies delight in flatteries or calumnies, or any lying words or deceitful and wicked practices,

all his servants are wicked partly because he chooseth only such for his service; and partly because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base lusts.

Poole: Pro 29:13

The deceitful man Heb. the man of deceits , or of usuries , i.e. who hath enriched himself by such practices,

meet together converse together, and one needeth the other, as Pro 22:2 .

The Lord lighteneth both their eyes either their bodily eyes with the light of the sun, which promiscuously shines upon both; or the eyes of their minds with the light of reason and grace, which he indifferently gives to them; and therefore the one should not envy nor despise the other, but be ready to do good one to another, as God doth good to both.

PBC: Pro 29:2

We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done this. Solomon said in (Pr 29:2) " When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." David was so grieved when he saw the conduct of the ungodly that he said in (Ps 119:136) " Rivers of waters run down mine eyes, because they keep not thy law." He said further in (Ps 119:158) " I beheld the transgressors, and was grieved; because they kept not thy word."

230

Haydock: Pro 29:8

Corrupt. Hebrew, "scoffers," who provoke both God and men.

Haydock: Pro 29:9

Rest; or bring him to hear reason. (Calmet) ---

Septuagint, "a wise man shall rule nations; but the wicked being angry, is laughed at, and does not frighten."

Haydock: Pro 29:10

Soul. they wish to protect the upright, Psalm cxli. 5.

Haydock: Pro 29:13

Enlightener. Septuagint, "visitor," with punishment, as they seem to speak of palliated usury, which cannot escape God. See chap. xxii. 2.

Gill: Pro 29:1

He that being often reported hardeneth his neck,.... Or "a man of reproofs" ^d; either a man that takes upon him to be a censurer and reprover of others, and is often at that work, and yet does those things himself which he censures and reproves in others; and therefore must have an impudent face and a hard heart a seared conscience and a stiff neck; his neck must be an iron sinew and his brow brass: or rather a man that is often reproved by others by parents by ministers of the Gospel, by the Lord himself, by the admonitions of his word and Spirit and by the correcting dispensations of his providence; and yet despises and rejects all counsel and admonition, instruction and reproofs of every kind, and hardens himself against them and shows no manner of regard unto them. The metaphor is taken from oxen, which kick and toss about and will not suffer the yoke to be put upon their necks. Such an one

shall suddenly be destroyed; or "broken" ^e; as a potter's vessel is broken to pieces with an iron rod, and can never he put together again; so such persons shall be punished with everlasting destruction, which shall come upon them suddenly, when they are crying Peace to themselves notwithstanding the reproofs of God and men;

and that without remedy; or, "and there is no healing" ^f; no cure of their disease, which is obstinate; no pardon of their sins; no recovery of them out of their miserable and undone state and condition; they are irretrievably lost; there is no help for them, having despised advice and instruction; see Pro 5:12.

Gill: Pro 29:2

When the righteous are in authority,.... Or "are increased" ^g; either in number or in riches, or in power and dominion; are set in high places, and have the exercise of civil government and the execution of the laws in their hands; for the protection of good men in their civil and religious privileges, and for the punishment of evil men; for the encouraging of all that is good, and for the discouraging of everything that is bad;

the people rejoice; the whole body of the people, because of the public good; a state is happy under such an administration; everyone feels and enjoys the advantage of it; see 1Ki 4:20;

but when the wicked beareth rule, the people mourn; or "groan" ^h, or "will groan", under their tyranny and oppression, and because of the sad state of things; the number of good men is lessened, being cut off, or obliged to flee; wicked men and wickedness are encouraged and promoted; heavy taxes are laid upon them, and exorbitant demands made and cruelty, injustice, and arbitrary power exercised; and no man's person and property safe; see Pro 10:11.

Gill: Pro 29:3

Whoso loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of God, who is to be valued and loved above all things; the Gospel of Christ, which is the wisdom of God in a mystery; and the knowledge of it which is the wisdom which comes from above and is pure and peaceable; and which lies much in the fear of God, and in the faith of Jesus Christ, attended with all the fruits of righteousness: such a son makes glad his father, both because of his temporal good, since he does not waste but improve the substance he has given him; and because of his spiritual and eternal welfare; and since instead of being a reproach he is an honour to him; see Pro 10:1;

but he that keepeth company with harlots spendeth his substance: his father has given him, and comes to want and beggary; all which is a grief to his parents: or, "that feeds harlots" ⁱ; who live in a riotous and voluptuous manner, and soon drain a man of his substance, and bring him to a morsel of bread; see Luk 15:13; and such a son grieves his father, seeing he spends his substance and damns his soul.

Gill: Pro 29:4

The king by judgment establisheth the land,.... By executing, judgment and justice among his subjects, he establishes the laws of the land, and the government of it; he secures its peace and prosperity, and preserves his people in the possession at their properties and privileges; and makes them rich and powerful, and the state stable and flourishing, so that it continues firm to posterity; such a king was Solomon, 2Ch 9:8;

but he that receiveth gifts overthroweth it; that, is, a king that does so; Gersom observes that he is not called a king, because such a man is not worthy of the name, who takes gifts and is bribed by them to pervert judgment and justice; whereby the laws of the nation are violated, and the persons and properties of his subjects become the prey of wicked men; and so the state is subverted and falls to ruin: it is in the original text, "a man of oblations" ^k; the word is generally used of the sacred oblations or offerings under the law; hence some understand it of a sacrilegious prince who of his own arbitrary power converts sacred things to civil uses. The Targum, Septuagint, Syriac and Arabic versions render it, a wicked and ungodly man; and the Vulgate Latin version, a covetous man; as such a prince must be in whatsoever light he is seen, whether as a perverter of justice through bribes, or as a sacrilegious man; though it may be rendered, "a man of exactions" ^l, for it is used of the oblation of a prince which he receives from his people, Eze 45:9; as Aben Ezra observes; and so it may be interpreted of a king that lays heavy taxes upon his people, and thereby brings them to distress and poverty, and the state to ruin.

Gill: Pro 29:5

A man that flattereth his neighbour,.... That speaks smooth things to him gives him flattering titles, speaks fair to his face, highly commends him on one account or another:

spreadeth a net for his feet; has an idle design upon him, and therefore should be guarded against; his view is to draw him into a snare and make a prey of him; he attacks him on his weak side, and hopes to make some advantage of it to himself; wherefore flatterers should be avoided as pernicious persons; or he spreads a net for his own feet, and is taken in the snare which he had laid for his neighbour; or falls into the pit he dug for him, as Gersom observes; see Psa 140:5.

Gill: Pro 29:6

In the transgression of an evil man there is a snare,.... Or, according to the accents in some copies, "in the transgression of a man is an evil snare", as Aben Ezra observes the words may be read; there is a snare in sin to man himself; one sin leads on to another, and a man is snared by the works of his own hands, and is implicated and held in the cords of his own iniquity, and falls into the snare of the devil, out of which he is not easily recovered; and the transgression of one man is a snare to another; he is drawn into sin by ill examples; and, by indulging himself in sin, the evil day comes upon him unawares as a snare; and sooner or later he is filled with horrors of conscience, anguish, and distress;

but the righteous doth sing and rejoice; not at the snares of others, their sin or punishment; for such a man rejoices not in iniquity, though he sometimes does at the punishment of sinners, because of the glory of the divine justice; and Gersom thinks this is here meant; see Psa 58:10; but rather, as he also observes, the righteous man rejoices at his deliverance from the snares of sin and Satan, and of the world; he rejoices in the righteousness by which he is denominated righteous; not his own, but the righteousness of Christ, it being so rich and glorious, so perfect and complete; he rejoices in salvation by him it being so suitable, so, real, so full, so free, and so much for the glory of God; he rejoices in the pardon of his sins through the blood of Christ, and in the expiation of them by his sacrifice; he rejoices in his person, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his offices he bears and executes, and in all the relations he stands in to him; he rejoices in his word and ordinances, in the prosperity of his cause and interest, in the good of his people, and in hope of the glory of God; and even sings for joy in the view of electing, redeeming, and calling grace, and eternal life and happiness; he has peace of conscience now, fears no enemy, nor any danger, and expects a life of glory in the world to come; and oftentimes sings on the brink of the grave, in the view of death and eternity.

Gill: Pro 29:7

The righteous considereth the cause of the poor,.... Not his poverty and distress, so as to relieve him, which yet he does, Psa 41:1; nor the person of the poor in judgment, and which he ought not to do; for as he should not regard a rich man's person, and favour him, because he is rich; so neither a poor man, because he is poor, through an affectation of mercy, Lev 19:15; but the cause of the poor, and the justice of that, and do him justice, though a poor man. This is to be understood chiefly of a civil magistrate, a judge righteous; who will take notice of and regard a poor man's cause, and take a good deal of pains and care that he is not injured. Or, "knoweth the judgment of the poor" ^m he acquaints himself with his case, makes himself thoroughly master of it, searches out his cause as Job did, Pro 29:16;

but the wicked regardeth not to know it; or, "does not understand knowledge" ⁿ of the poor man's cause and case; and there being no money to be had, he does not care to consider it, and look into it, and get knowledge of it, and do him justice; he will not take his cause in hand, or plead it.

Gill: Pro 29:8

Scornful men bring a city into a snare,.... Such as despise dominion, speak evil of dignities; proud and haughty men, that speak Loftily, and with a contempt of their superiors; or who make a mock at religion, and scoff at all that is good and serious; these bring the inhabitants of a city into a snare, to rebel against their governors, and so into mischief and ruin: or, they "burn a city", as the Septuagint and Syriac versions ^o; they inflame it, or blow it up into a flame; raise a combustion in it, and fill it with strifes and contentions; and bring down the wrath of God upon it, like fire: or, they "blow upon a city" ^p; raise storms and tempests in it; turn all things upside down, and throw it into the utmost confusion, or blow it up;

but wise men turn away wrath; the wrath of men, by their wise counsels and advice, and appease tumults and seditions, and restore things to a quiet and settled state; or the wrath of God, by interposing with their prayers between him and a sinful people, as Moses did, Psa 106:23.

Gill: Pro 29:9

If a wise man contendeth with a foolish man,.... Enters into a controversy with him, either by word or writing, in order to convince him of his folly and wickedness, of his errors and mistakes;

whether he rage or laugh, there is no rest; that is, either whether the fool is angry with the wise man, and rages at him and abuses him, and calls him names, or laughs at him, and scoffs at all his arguments, reasons, and advice; yet the wise man does not cease from proceeding in the contest with him; or he is not dejected and cast down, and discouraged; or, as the Targum is,

"he is not broken;''

but patiently bears his wrath fury, his scoffs and jeers: or else whether the wise man deals roughly or gently with the feel, in a morose or in a mere jocose way: it has no upon him; he is never the better for it; he does not acquiesce or rest in what he says like the Pharisees in Christ's time, who are compared to surly children: who, when "piped to, danced not"; and, when "mourned to, lamented not"; see Gill on Mat 11:16, and See Gill on Mat 11:17. The design of the proverb is to show, that all labour to reclaim a fool from his folly is lost, let a man take what methods he will, Pro 27:22.

Gill: Pro 29:10

The bloodthirsty hate the upright,.... Cain did Abel; and as the wicked world hate all good men, and persecute them, even unto death;

but the just must seek his soul; either the soul of the bloodthirsty, and that either the good of their souls; seek their spiritual welfare, and pray for it, even though they are so cruel and inhuman: or just magistrates will seek after such persons, to punish them for shedding the blood of the upright. Or else the meaning is, that just persons seek the soul of the upright, and make inquisition for the blood of such, to punish for it; which comes to the same sense, as Aben Ezra observes: or rather, such seek to defend and preserve the soul or life of upright men from those that hate and persecute them. Jarchi illustrates it by 1Sa 22:23; the Targum is,

"men that shed blood hate integrity; but the upright seek it.''

Gill: Pro 29:11

A fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, and Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of it, and is soon known, as in Pro 12:16;

but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.

Gill: Pro 29:12

If a ruler hearken to lies,.... To men that tell them in order to soothe and flatter him, or to hurt the character and reputation of others, that they may raise their own: rulers should not listen to and encourage such sort of persons; for, as lying lips do not become a prince, so it is not right to have liars about him; David would not suffer such to dwell in his court, Psa 101:7;

all his servants are wicked; or the greatest part of them: for a ruler of such a disposition will take none but such into his service, that flatter him, and calumniate others; and such a conduct, being pleasing and agreeable to him, is a temptation to his ministers to act the same wicked part; as is a prince, such are his courtiers; his example has a great influence upon them.

Gill: Pro 29:13

The poor and the deceitful man meet together,.... Or "the usurer" ^q; who by usury, by fraud and deception, is possessed of the mammon of unrighteousness, and is become rich; he and the poor man meet together; and so the sense is the same as in Pro 22:2; See Gill on Pro 22:2;

the Lord lighteneth both their eyes; with the light of natural life, and with the light of natural reason, Joh 1:4; and so is the same as being "the Maker of them all", in the above place; or he bestows his providential favours on both; causes his sun to shine upon the rich and poor, the wicked and the righteous, Mat 5:45. Or it may be understood of the light of grace; for though, for the most part, God chooses and calls the poor of the world, and lightens their eyes with the light of his grace, when not many wise and noble are called and enlightened; yet this is not restrained wholly to men of one and the same condition of life; yea, God sometimes calls and enlightens publicans, tax gatherers, and extortioners, as Matthew and Zacchaeus.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 29:1

¹ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

² tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

³ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

⁴ tn Or “healing” (NRSV).

NET Notes: Pro 29:2

¹ tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

² tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.

NET Notes: Pro 29:3

¹ tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.

² tn Or “causes his father to rejoice”; NAB “makes his father glad.”

³ tn The active participle רֹעֶה (ro’eh) is from the second root רָעָה (ra’ah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (re’eh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

⁴ tn The Hebrew verb יְאַבֶּד (yÿ’abbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”

⁵ sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).

NET Notes: Pro 29:4

¹ tn The form is the Hiphil imperfect of the verb עָמַד (’amad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”

² tn Or “country.” This term functions as a metonymy of subject for the people in the land.

³ tn The Hebrew text reads אִישׁ תְּרוּמוֹת (’ish tÿrumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.

NET Notes: Pro 29:5

¹ tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.

² tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.

sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.

³ sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.

⁴ tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).

NET Notes: Pro 29:6

¹ tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.

² tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb יָרוּן (yarun) is irregular. The BHS editors prefer to emend it to יָרוּץ (yaruts, “will rush”; cf. NAB “runs on joyfully”). W. McKane emends it to “exult” to form a hendiadys: “is deliriously happy” (Proverbs [OTL], 638). G. R. Driver suggests changing the word to יָדוֹן (yadon) based on two Hebrew mss and an Arabic cognate dana, “continue.” He translates it “but the righteous remains and rejoices” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 §67.q). In light of this it is preferable to retain the reading of the MT here.

³ sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.

NET Notes: Pro 29:7

¹ tn The form is an active participle, יֹדֵעַ (yodea’); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.”

² tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this.

³ tn The term “such” is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the “sympathetic knowledge” or “concern” for the cause of the poor.

NET Notes: Pro 29:8

¹ tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”

² tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).

³ tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.

NET Notes: Pro 29:9

¹ tn Heb “a wise man…a foolish man.”

² tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

³ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

⁴ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

NET Notes: Pro 29:10

¹ tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

² sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

³ tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).

NET Notes: Pro 29:11

¹ tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.

² tn The line is difficult. The MT has בְּאחוֹר יְשַׁבְּחֶנָּה (bÿ’khor yÿshabbÿkhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (’akhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.

NET Notes: Pro 29:12

¹ tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”

sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.

² tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”

³ tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.

⁴ sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).

NET Notes: Pro 29:13

¹ tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.”

² tn The verb פָּגַשׁ (pagash) means “to meet; to encounter.” In the Niphal it means “to meet each other; to meet together” (cf. KJV, ASV). The focus in this passage is on what they share in common.

³ sn The expression gives light to the eyes means “gives them sight” (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.

Geneva Bible: Pro 29:5

A man that flattereth his neighbour ^{( a )} spreadeth a net for his feet.

^{( a )} He who gives ear to the flatterer is in danger as the bird is before the fowler.

Geneva Bible: Pro 29:6

In the transgression of an evil man [there is] a ^{( b )} snare: but the righteous doth sing and rejoice.

^{( b )} He is always ready to fall into the snare that he lays for others.

Geneva Bible: Pro 29:9

[If] a wise man contendeth with ^{( c )} a foolish man, whether he rageth or laugheth, [there is] no rest.

^{( c )} He can hear no admonition no matter how it is spoken.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 29:1-27

1 Observations of public government,

15 and of private.

22 Of anger, pride, thievery, cowardice, and corruption.

MHCC: Pro 29:1

If God wounds, who can heal? The word of God warns all to flee from the wrath to come, to the hope set before us in Jesus Christ.

MHCC: Pro 29:2

The people have cause to rejoice or mourn, as their rulers are righteous or wicked.

MHCC: Pro 29:3

Divine wisdom best keeps us from ruinous lusts.

MHCC: Pro 29:4

The Lord Jesus is the King who will minister true judgment to the people.

MHCC: Pro 29:5

Flatterers put men off their guard, which betrays them into foolish conduct.

MHCC: Pro 29:6

Transgressions always end in vexations. Righteous men walk at liberty, and walk in safety.

MHCC: Pro 29:7

This verse is applicable to compassion for the distress of the poor, and the unfeeling disregard shown by the wicked.

MHCC: Pro 29:8

The scornful mock at things sacred and serious. Men who promote religion, which is true wisdom, turn away the wrath of God.

MHCC: Pro 29:9

If a wise man dispute with a conceited wrangler, he will be treated with anger or ridicule; and no good is done.

MHCC: Pro 29:10

Christ told his disciples that they should be hated of all men. The just, whom the blood-thirsty hate, gladly do any thing for their salvation.

MHCC: Pro 29:11

He is a fool who tells every thing he knows, and can keep no counsel.

MHCC: Pro 29:12

One who loves flatterers, and hearkens to slanderers, causes his servants to become liars and false accusers.

MHCC: Pro 29:13

Some are poor, others have a great deal of deceitful riches. They meet in the business of this world; the Lord gives to both the comforts of this life. To some of both sorts he gives his grace.

Matthew Henry: Pro 29:1

Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are often reproved by parents and friends, by magistrates and ministers, by the providence of God and by their own consciences, have had their sins set in order before them and fair warning given them of the consequences of them, but all in vain; they harden their necks. Perhaps they fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they go on in the sins for which they are reproved; they will not bow their necks to the yoke, but are children of Belial; they refuse reproof (Pro 10:17), despise it (Pro 5:12), hate it, Pro 12:1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition, shall be destroyed; those that will not be reformed must expect to be ruined; if the rods answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their security, and without remedy; they have sinned against the preventing remedy, and therefore let them not expect any recovering remedy. Hell is remediless destruction. They shall be destroyed, and no healing, so the word is. If God wounds, who can heal?

Matthew Henry: Pro 29:2

This is what was said before, Pro 28:12, Pro 28:28. 1. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Such a conviction are even the common people under of the excellency of virtue and religion that they will rejoice when they see them preferred and countenanced; and, on the contrary, let men have ever so much honour or power, if they be wicked and vicious, and use it ill, they make themselves contemptible and base before all the people (as those priests, Mal 2:9) and subjects will think themselves miserable under such a government.

Matthew Henry: Pro 29:3

Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a philosopher (for that signifies a lover of wisdom ), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.

Matthew Henry: Pro 29:4

Here is, 1. The happiness of a people under a good government. The care and business of a prince should be to establish the land, to maintain its fundamental laws, to settle the minds of his subjects and make them easy, to secure their liberties and properties from hostilities and for posterity, and to set in order the things that are wanting; this he must do by judgment, by wise counsels, and by the steady administration of justice, without respect of persons, which will have these good effects. 2. The misery of a people under a bad government: A man of oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or superstitious, or that invades the priest's office, as Saul and Uzziah - or a man that aims at nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope of one, persecute the innocent - such governors as these will ruin a country.

Matthew Henry: Pro 29:5

Those may be said to flatter their neighbours who commend and applaud that good in them (the good they do or the good they have) which really either is not or is not such as they represent it, and who profess that esteem and that affection for them which really they have not; these spread a net for their feet. 1. For their neighbours' feet, whom they flatter. They have an ill design in it; they would not praise them as they do but that they hope to make an advantage of them; and it is therefore wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them up with pride, and makes them conceited and confident of themselves, and so proves a net that entangles them in sin. 2. For their own feet; so some understand it. He that flatters others, in expectation that they will return his compliments and flatter him, does but make himself ridiculous and odious even to those he flatters.

Matthew Henry: Pro 29:6

Here is, 1. The peril of a sinful way. There is not only a punishment at the end of it, but a snare in it. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, Pro 5:22. 2. The pleasantness of the way of holiness. The snare that is in the transgression of evil men spoils all their mirth, but righteous men are kept from those snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their own fault if they do not rejoice evermore. If there be any true joy on this side heaven, doubtless those have it whose conversation is in heaven.

Matthew Henry: Pro 29:7

It is a pity but that every one who sues sub formâ pauperis - as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Psa 41:1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job 29:16.

Matthew Henry: Pro 29:8

See here, 1. Who are the men that are dangerous to the public - scornful men. When such are employed in the business of the state they do things with precipitation, because they scorn to deliberate, and will not take time for consideration and consultation; they do things illegal and unjustifiable, because they scorn to be hampered by laws and constitutions; they break their faith, because they scorn to be bound by their word, and provoke the people, because they scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin reads it) they set a city on fire; they sow discord among the citizens and run them into confusion. Those are scornful men that mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious. Such men are the plagues of their generation; they bring God's judgments upon a land, set men together by the ears, and so bring all to confusion. 2. Who are the men that are the blessings of a land - the wise men who by promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent counsels, reconcile contending parties and prevent the mischievous consequences of divisions. Proud and foolish men kindle the fires which wise and good men must extinguish.

Matthew Henry: Pro 29:9

A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by contending with him to think either of fastening reason upon him or gaining right from him: If a wise man contend with a wise man, he may hope to be understood, and, as far as he has reason and equity on his side, to carry his point, at least to bring the controversy to a head and make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. 1. Whether the foolish man he contends with rage or laugh, whether he take angrily or scornfully what is said to him, whether he rail at it or mock at it, one of the two he will do, and so there will be no rest. However it is given, it will be ill-taken, and the wisest man must expect to be either scolded or ridiculed if he contend with a fool. He that fights with a dunghill, whether he be conqueror or conquered, is sure to be defiled. 2. Whether the wise man himself rage or laugh, whether he take the serious or the jocular way of dealing with the fool, whether he be severe or pleasant with him, whether he come with a rod or with the spirit of meekness (1Co 4:21), it is all alike, no good is done. We have piped unto you, and you have not danced, mourned unto you, and you have not lamented.

Matthew Henry: Pro 29:10

Note, 1. Bad men hate their best friends: The blood-thirsty, all the seed of the old serpent, who was a murderer from the beginning, all that inherit his enmity against the seed of the woman, hate the upright; they seek the ruin of good men because they condemn the wicked world and witness against it. Christ told his disciples that they should be hated of all men. Bloody men do especially hate upright magistrates, who would restrain and reform them, and put the laws in execution against them, and so really do them a kindness. 2. Good men love their worst enemies: The just, whom the bloody men hate, seek their soul, pray for their conversion, and would gladly do any thing for their salvation. This Christ taught us. Father, forgive them. The just seek his soul, that is, the soul of the upright, whom the bloody hate (so it is commonly understood), seek to protect it from violence, and save it from, or avenge it at, the hands of the blood-thirsty.

Matthew Henry: Pro 29:11

Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind, - who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel, - who, whatever is started in discourse, quickly shoots his bolt, - who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it, - who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere - True oratory requires an occasional pause. Plin. Ep. 7.6.

Matthew Henry: Pro 29:12

Note, 1. It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a wrong judgment themselves of persons and things, according to the lies they give credit to, but they encourage others to give wrong informations. Lies will be told to those that will hearken to them; but the receiver, in this case, is as bad as the thief. 2. Those that do so will have all their servants wicked. All their servants will appear wicked, for they will have lies told of them; and they will be wicked, for they will tell lies to them. All that have their ear will fill their ear with slanders and false characters and representations; and so if princes, as well as people, will be deceived, they shall be deceived, and, instead of devolving the guilt of their own false judgments upon their servants that misinformed them, they must share in their servants' guilt, and on them will much of the blame lie for encouraging such misinformations and giving countenance and ear to them.

Matthew Henry: Pro 29:13

This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness ( deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon both and gives them both the comforts of this life. To some of both sorts he gives his grace. He enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them repentance, as Zaccheus. 2. By those that we think could best be spared. The poor and the deceitful we are ready to look upon as blemishes of Providence, but God makes even them to display the beauty of Providence; he has wise ends not only in leaving the poor always with us, but in permitting the deceived and the deceiver, for both are his (Job 12:16) and turn to his praise.

Keil-Delitzsch: Pro 29:1

A general ethical proverb here follows:

A man often corrected who hardeneth his neck,

Shall suddenly go to ruin without remedy.

Line second = Pro 6:15. The connection אישׁ תּוכחות must make the nearest impression on a reader of the Book of Proverbs that they mean a censurer (reprehender), but which is set aside by what follows, for the genit. after אישׁ is, Pro 16:29; Pro 26:21; Pro 29:10; Pro 13:20, the designation of that which proceeds from the subject treated. And since תּוכחות , Psa 37:15; Job 23:4, denotes counter evidence, and generally rejoinders, thus in the first line a reasoner is designated who lets nothing be said to him, and nothing be shown to him, but contradicts all and every one. Thus e.g. , Fleischer: vir qui correptus contradicit et cervicem obdurat . But this interpolated correptus gives involuntary testimony of this, that the nearest lying impression of the ' אישׁ תו suffers a change by מקשׁה ערף : if we read הקשׁה ( לב ) ערף with ' תו , the latter then designates the correptio, over against which is placed obstinate boldness (Syr., Targ., Jerome, Luther), and ' תו shows itself thus to be gen. objecti , and we have to compare the gen. connection of אישׁ , as at Pro 18:23; Pro 21:17, or rather at 1Ki 20:42 and Jer 15:10. But it is unnecessary, with Hitzig, to limit ' תו to divine infliction of punishment, and after Hos 5:9; Isa 37:3, to read תוכחות [punishment], which occurs, Psa 149:7, in the sense of punishment inflicted by man.

(Note: Vid ., Zunz, "Regarding the Idea and the Use of Tokhecha ,"in Steinschneider's Heb. Bibliographia , entitled המחכיר , 1871, p. 70f.)

Besides, we must think first not of actual punishment, but of chastening, reproving words; and the man to whom are spoken the reproving words is one whose conduct merits more and more severe censure, and continually receives correction from those who are concerned for his welfare. Hitzig regards the first line as a conditional clause: "Is a man of punishment stiff-necked?".... This is syntactically impossible. Only מקשׁה ערף could have such force: a man of punishment, if he.... But why then did not the author rather write the words והוא מקשׁה ערף ? Why then could not מקשׁה ערף be a co-ordinated further description of the man? Cf. e.g. , Ex. 17:21. The door of penitence, to which earnest, well-meant admonition calls a man, does not always remain open. He who with stiff-necked persistence in sin and in self-delusion sets himself in opposition to all endeavours to save his soul, shall one day suddenly, and without the prospect and possibility of restoration (cf. Jer 19:11), become a wreck. Audi doctrinam si vis vitare ruinam .

Keil-Delitzsch: Pro 29:2

The general ethical proverb is here followed by one that is political:

2 When the righteous increase, the people rejoice;

And when a godless man ruleth, the people mourn.

Regarding ' בּרבות צדּ (Aquila rightly, ἐν τῷ πληθῦναι δικαίους ), vid ., at Pro 28:28. If the righteous form the majority, or are in such numbers that they are the party that give the tone, that form the predominant power among the people (Fleischer, cum incrementa capiunt justi ), then the condition of the people is a happy one, and their voice joyful (Pro 11:10); if, on the contrary, a godless man or (after Pro 28:1) godless men rule, the people are made to sigh ( יאנח עם , with the Gaja , according to rule). "There is reason,"as Hitzig remarks, "why עם should be placed first with, and then without, the article."In the first case it denotes the people as those among whom there is such an increase of the righteous; in the second case, the article is wanting, because it is not generally used in poetry; and, besides, its absence makes the second line consist of nine syllables, like the first.

Keil-Delitzsch: Pro 29:3

This political proverb is now followed by one of general ethics:

3 A man who loveth wisdom delighteth his father;

And he who keepeth company with harlots spendeth his substance.

Line first is a variation of Pro 10:1. אישׁ־אהב has, according to rule, the Metheg , cf. 9a. אישׁ is man, without distinction of age, from childhood (Gen 4:1) up to ripe old age (Isa 66:13); love and dutiful relation towards father and mother never cease. Line second reminds of Pro 28:7 (cf. Pro 13:20).

Keil-Delitzsch: Pro 29:4

A series of six proverb follows, beginning with a proverb of the king:

4 A king by righteousness bringeth the land to a good condition;

But a man of taxes bringeth it down.

The Hiph . חעמיד signifies to make it so that a person or matter comes to stand erect and stand fast ( e.g. , 1Ki 15:4); הרס , to tear down, is the contrary of building up and extending (Psa 28:5), cf. נהרס , opp . רוּם , of the state, Pro 11:11. By ' אישׁ תּר is meant the king, or a man of this kind; but it is questionable whether as a man of gifts, i.e. , one who lets gifts be made to him (Grotius, Fleischer, Ewald, Bertheau, Zöckler), or as a man of taxes, i.e. , who imposes them (Midrash, Aben Ezra, Ralbag, Rosenmüller, Hitzig). Both interpretations are possible, for ' תר means tax (lifting, raising = dedicating), free-will offerings, as well as gifts that are obligatory and required by the laws of nature. Since the word, in the only other place where it occurs, Eze 45:13-16, is used of the relation of the people to the prince, and denotes a legally-imposed tax, so it appears also here, in passing over from the religious sphere to the secular, to be meant of taxes, and that according to its fundamental conception of gifts, i.e. , such taxes as are given on account of anything, such as the produce of the soil, manufactures, heritages. Thus also is to be understood Aquila's and Theodotion's ἀνὴρ ἀφαιρεμάτων , and the rendering also of the Venet . ἐράνων . A man on the throne, covetous of such gifts, brings the land to ruin by exacting contributions; on the contrary, a king helps the land to a good position, and an enduring prosperity, by the exercise of right, and that in appointing a well-proportioned and fit measure of taxation.

Keil-Delitzsch: Pro 29:5

5 A man who flattereth his neighbour

Spreadeth a net for his steps.

Fleischer, as Bertheau: vir qui alterum blanditiis circumvenit ; but in the על there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with אל , Psa 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). החליק signifies also, without any external object, Pro 28:23; Pro 2:16, as internally transitive: to utter that which is smooth, i.e. , flattering. פּעמיו is, as Psa 57:7 = רגליו , for which it is the usual Phoenician word.

Keil-Delitzsch: Pro 29:6

6 In the transgression of the wicked man lies a snare;

But the righteous rejoiceth jubelt and is glad.

Thus the first line is to be translated according to the sequence of the accents, Mahpach , Munach , Munach , Athnach , for the second Munach is the transformation of Dechi; אישׁ רע thus, like אנשׁי־רע , Pro 28:5, go together, although the connection is not, like this, genitival, but adjectival. But there is also this sequence of the accents, Munach , Dechi , Munach , Athnach , which separates רע and אישׁ . According to this, Ewald translates: "in the transgression of one lies an evil snare;"but in that case the word ought to have been מוקשׁ רע , as at Pro 12:13; for although the numeral רבים sometimes precedes its substantive, yet no other adjective ever does; passages such as Isa 28:21 and Isa 10:30 do not show the possibility of this position of the words. In this sequence of accents the explanation must be: in the wickedness of a man is the evil of a snare, i.e. , evil is the snare laid therein (Böttcher); but a reason why the author did not write מוקשׁ רע would also not be seen there, and thus we must abide by the accentuation אישׁ רע . The righteous also may fall, yet he is again raised by means of repentance and pardon; but in the wickedness of a bad man lies a snare into which having once fallen, he cannot again release himself from it, Pro 24:16. In the second line, the form ירוּן , for ירן , is defended by the same metaplastic forms as ישׁוּד , Psa 91:6; ירוּץ , Isa 42:4; and also that the order of the words is not ישׂמח ורנּן (lxx ἐν χαρᾷ καὶ ἐν εὐθροσύνῃ ; Luther: steplang7 frewet sich und hat wonne [rejoices and has pleasure]), is supported by the same sequence of ideas, Zec 2:1-13 :14, cf. Jer 31:7 : the steplang7 Jubeln is the momentary outburst of gladness; the steplang7 Freude gladness, however, is a continuous feeling of happiness. To the question as to what the righteous rejoiceth over [steplang7 jubelt ] and is glad [steplang7 greuet ] because of, the answer is not: because of his happy release from danger (Zöckler), but: because of the prosperity which his virtue procures for him (Fleischer). But the contrast between the first and second lines is not clear and strong. One misses the expression of the object or ground of the joy. Cocceius introduces into the second line a si lapsus fuerit . Schultens translates, justus vel succumbens triumphabit , after the Arab. rân f . o ., which, however, does not mean succumbere , but subigere ( vid ., under Psa 78:65). Hitzig compares Arab. raym f . i ., discedere, relinquere , and translates: "but the righteous passeth through and rejoiceth."Böttcher is inclined to read יראה ושׂמח , he sees it (what?) and rejoiceth. All these devices, however, stand in the background compared with Pinsker's proposal ( Babylon.-Heb. Punktationssystem , p. 156):

"On the footsteps of the wicked man lie snares,

But the righteous runneth and is glad,"

i.e. , he runneth joyfully (like the sun, Psa 19:6) on the divinely-appointed way (Psa 119:132), on which he knows himself threatened by no danger. The change of בפשׁע into בפשׂע has Pro 12:13 against it; but ירוץ may be regarded, after Pro 4:12, cf. Pro 18:10, as the original from which ירון is corrupted.

Keil-Delitzsch: Pro 29:7

7 The righteous knoweth the cause of the poor,

But the godless understandeth no knowledge.

The righteous knoweth and recogniseth the righteous claims of people of low estate, i.e. , what is due to them as men, and in particular cases; but the godless has no knowledge from which such recognition may go forth (cf. as to the expression, Pro 19:25). The proverb begins like Pro 12:10, which commends the just man's compassion to his cattle; this commends his sympathy with those who are often treated as cattle, and worse even than cattle. The lxx translates 7b twice: the second time reading רשׁ instead of רשׁע , it makes nonsense of it.

Keil-Delitzsch: Pro 29:8

8 Men of derision set the city in an uproar,

But wise men allay anger.

Isa. 28 shows what we are to understand by אנשׁי לצון : men to whom nothing is holy, and who despise all authority. The Hiphil יפיחוּ does not signify irretiunt , from פּחח ( Venet . παγιδιοῦσι , after Kimchi, Aben Ezra, and others), but sufflant , from פוח (Rashi: ילהיבו ): they stir up or excite the city, i.e. , its inhabitants, so that they begin to burn as with flames, i.e. , by the dissolution of the bonds of mutual respect and of piety, by the letting loose of passion, they disturb the peace and excite the classes of the community and individuals against each other; but the wise bring it about that the breathings of anger that has broken forth, or is in the act of breaking forth, are allayed. The anger is not that of God, as it is rendered by Jerome and Luther, and as יפיחו freely translated might mean. The Aram. err in regard to יפיחו in passages such as Pro 6:19.

Keil-Delitzsch: Pro 29:9

9 If a wise man has to contend with a fool,

He the fool rageth and laugheth, and hath no rest.

Among the old translators, Jerome and Luther take the "wise man"as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem . Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: "The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e. , he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife."But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard בּנחח , the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם , i.e. , עם , instead of את ), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת ).

(Note: According to this the Targum ולא מת­Šבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.)

The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט . Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like 1Sa 2:13; Job 1:16, the situation from which there is a departure then with perf. consec .: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Pro 28:27), or (without לו ): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.

Keil-Delitzsch: Pro 29:10

We now group together Pro 29:10-14. Of these, Pro 29:10 and Pro 29:11 are alike in respect of the tense used; Pro 29:12-14 have in common the pronoun pointing back to the first member.

10 Men of blood hate the guiltless

And the upright; they attempt the life of such

The nearest lying translation of the second line would certainly be: the upright seek his soul (that of the guiltless). In accordance with the contrasted ישׂנאו , the Aram. understand the seeking of earnest benevolent seeking, but disregarding the נפשׁ in לנפשׁו ;

(Note: The Targum translates תם , guiltlessness, and the Venet . ( μισοῦσι ) γνῶσιν , turning to Pro 1:22.)

Symmachus ( ἐπιζητήσουσι ), Jerome ( quaerunt ), and Luther thus also understand the sentence; and Rashi remarks that the phrase is here לשׁון חבּה , for he rests; but mistrusting himself, refers to 1Sa 21:1-15 :23. Ahron b. Josef glosses: to enter into friendship with him. Thus, on account of the contrast, most moderns, interpreting the phrase sensu bono , also Fleischer: probi autem vitam ejus conservare student . The thought is, as Pro 12:6 shows, correct; but the usus loq . protests against this rendering, which can rest only on Psa 142:5, where, however, the poet does not say אין דּורשׁ נפשׁי , but, as here also the usus loq . requires, לנפשׁי . There are only three possible explanations which Aben Ezra enumerates: (1) they seek his, the bloody man's, soul, i.e. , they attempt his life, to take vengeance against him, according to the meaning of the expressions as generally elsewhere, used, e.g. , at Psa 63:10; (2) they revenge his, the guiltless man's, life (lxx ἐκζητήσουσιν ), which has fallen a victim, after the meaning in which elsewhere only בּקּשׁ דּם and דּרשׁ נפשׁ , Gen 9:5, occur. This second meaning also is thus not in accordance with the usage of the words, and against both meanings it is to be said that it is not in the spirit of the Book of Proverbs to think of the ישׁרים [the upright, righteous] as executors of the sentences of the penal judicature. There thus remains

(Note: For εὐθεῖς δὲ συνάξουσιν (will bring away?) τὴν ψυχὴν αὐτῶν , understood after Jer 45:5, lies linguistically yet further off.)

the interpretation (3): the upright - they (the bloody men) seek the soul of such an one. The transition from the plur. to the sing. is individualizing, and thus the arrangement of the words is like Gen 47:21 : "And the people (as regards them), he removed them to the cities,"Gesen. §145. 2. This last explanation recommends itself by the consideration that תם and ישׁרים are cognate as to the ideas they represents-let one call to mind the common expression תּם וישׁר [perfect and upright, e.g. , Job 1:1; Job 2:3], - that the same persons are meant thereby, and it is rendered necessary by this, that the thought, "bloody men hate the guiltless,"is incomplete; for the same thing may also be said of the godless in general. One expects to hear that just against the guiltless, i.e. , men walking in their innocence, the bloody-mindedness of such men is specially directed, and 10b says the same thing; this second clause first brings the contrast to the point aimed at. Lutz is right in seeking to confute Hitzig, but he does so on striking grounds.

Keil-Delitzsch: Pro 29:11

11 All his wrath the fool poureth out;

But the wise man husheth it up in the background.

That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g. , Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet , for which יחשׁכנּה (lxx ταμιεύεται ) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. שׁבּח is not here equivalent to Arab. sabbah , αἰνεῖν (Imman., Venet ., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh , to quiet (Ahron b. Josef: קטפיאון = καταπαύειν ), the former going back to the root-idea of extending ( amplificare ), the latter to that of going to a distance, putting away: sabbakh , procul recessit, distitit , hence שׁבּח , Psa 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב ) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων ; Venet . κατόπιν = κατόπισθε ), appeaseth the anger which the fool lets loose; i.e. , if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה , לאחור , Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא , the former, besides יחשּׁבנּה ( reputat eam ), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum , e.g. , Nolde, but to which compescit would be more appropriate than sedat . Hitzig's objection, that in other cases the expression would be בּקרבּו , is answered by this, that with באחור the idea of pressing back (of אחוּר ) is connected. The order of the words also is in favour of the meaning in recessu ( cordis ). Irae dilatio mentis pacatio (according to an old proverb).

Keil-Delitzsch: Pro 29:12

12 A ruler who listens to deceitful words,

All his servants are godless.

They are so because they deceive him, and they become so; for instead of saying the truth which the ruler does not wish to hear, they seek to gain his favour by deceitful flatteries, misrepresentations, exaggerations, falsehoods. Audita rex quae praecipit lex . He does not do this, as the saying is, sicut rex ita grex (Sir. 10:2), in the sense of this proverb of Solomon.

Keil-Delitzsch: Pro 29:13

13 The poor man and the usurer meet together -

Jahve lighteneth the eyes of both.

A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ , is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא , after Buxtorf, homo mediocris fortunae ), err by connecting the word with תּוך . The lxx δανειστοῦ καὶ χρεωφειλέτου ( ἀλλήλοις συνελθόντων ), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך , Arab. tak , is a secondary to R. wak , which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab , the solid = the middle point of the heart). תּך , with the plur. תככים , scarcely in itself denotes interest, τόκος ; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor ), and a rentier cannot be so called (Hitzig). Luther: steplang7 Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?"Therefore Löwenstein understands the second line after 1Sa 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive.

(Note: מאיר has, by Löwenstein, Mehuppach Legarmeh , but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid ., Thorath Emeth , p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult ., and Zinnorith on the preceding open syllable.)

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 28:1--29:27

C. Instructive Contrasts chs. 28-29

Most of the proverbs in this section are couplets, and most of them set forth a truth by means of a contrast.

28:2 When wickedness abounds in a land there is usually a high rate of turnover in the leadership (v. 2a). The Northern Kingdom of Israel is a case in point. Nevertheless a single wise ruler can bring stability to a land (v. 2b). God blessed the Southern Kingdom of Judah with relative stability because of David's godly leadership.

28:8 When authorities discover a person who gets rich by charging exorbitant interest and they bring him to justice, they usually turn his money over to others who are trustworthy and less greedy. This illustrates the fact that a person who amasses a fortune dishonestly normally loses it eventually.

28:11 Sometimes rich people think they are wise because they have accumulated much money (cf. 1 Tim. 6:17). However a wise person, even a poor wise man, can see that that is not the ultimate reason he is rich.

28:14 Fearing sin is in view here, not having a timid disposition or fearing God.¹⁹² The contrast of hardening the heart supports this view.

28:22 The evil eye represents the wicked purposes of a person. In this case it is a selfish desire to get rich. The person with the evil eye is misanthropic whereas the person with the good eye (22:9) is philanthropic.¹⁹³ The person in view here fails to look far into the future when he will be in need before God if not before men. Avarice leads to poverty.

28:27 Those who give to the poor will not lack what they need, which is God's blessing. They may also receive the blessing of other people and material benefits that God promised generous Israelites. We may supply the idea of blessing to the first statement legitimately since the contrast is with curses in the second statement.

29:11 "Always" is a poor translation. The idea is that fools customarily vent their feelings ("let it all hang out") whereas wise individuals control themselves.

29:13 The poor man is the oppressed, and the oppressor is the rich. They are opposites in this regard. Both owe God their sight and really all the common blessings He bestows on everyone. Giving light to their eyes may mean giving them life (cf. Job 33:30; Ps. 13:3).¹⁹⁴

29:16 We must take the divine perspective here as in all the proverbs. Individual cases may not fit the principle, but generally the principle holds true. The righteous will prevail, and the wicked will fail, eventually.

29:18 The AV translation has resulted in misunderstanding of this proverb. The "vision" (Heb. hazon) does not refer to some dream of success a person may have but to a prophetic vision that was a revelation from God (cf. 1 Sam. 3:1). The Hebrew verb translated "perish" (AV; para) does not mean "die in their sins" (e.g., because someone did not see the "vision" of the importance of evangelism). It means "cast off restraint." Without divine revelation people abandon themselves to their own sinful ways. God's Word restrains human wickedness, and those who keep it are happy. Thus "a nation's well-being depends on obedience to divine revelation."¹⁹⁵ There must be knowledge of divine revelation through preaching for there to be obedience to it.¹⁹⁶

29:21 On the surface this verse sounds as if it is a wise thing to pamper one's slave. However the point is that pampering, as opposed to disciplining, makes slaves disrespectful. A slave is not a son. To bring this parable over into modern life, an employee should not normally receive the same privileges as a son. If he does, the relationship essential to the effective operation of the business will suffer.

29:24 The bad thing about being a thief's partner is that when the thief gets caught and the authorities haul his partner into court he finds himself in a "no win" situation. If he defends his partner, he shares his guilt, but if he says nothing (or pleads the fifth amendment), his accusers assume he shares his guilt. Many a business man has discovered this to his sorrow.

Commentary -- Other

Evidence: Pro 29:1

It is a fearful thought that God would lose patience with those who harden their hearts against Him. Jesus spoke of a man to whom God said, " This night your soul shall be required of you" ( Luk 12:20 ). It is prudent to warn sinners that God may lose patience with them and let death seize them, as He did with Ananias and Sapphira ( Act 5:1-10 ).

Evidence: Pro 29:2

Righteous authority . When believers fulfill their responsibility to elect righteous leaders, the entire country benefits.

"In selecting men for office, let principle be your guide. Regard not the particular sect or denomination of the candidate-look to his character...It is alleged by men of loose principles, or defective views of the subject, that religion and morality are not necessary or important qualifications for political stations. But the Scriptures teach a different doctrine. They direct that rulers should be men who rule in the fear of God, able men, such as fear God, men of truth, hating covetousness...

"When a citizen gives his vote to a man of known immorality, he abuses his civic responsibility; he sacrifices not only his own interest, but that of his neighbor; he betrays the interest of his country." Noah Webster

Evidence: Pro 29:9

It has been well said that a wise man will learn more from a fool’s question than a fool will learn from a wise man’s answer.

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 29 (Chapter Introduction)

Overview

Pro 29:1, Observations of public government, Pro 29:15, and of private; Pro 29:22, Of anger, pride, thievery, cowardice, and corruption.

Poole: Proverbs 29 (Chapter Introduction)

CHAPTER 29

The excellency of wisdom, with rules for government, Pro 29:1-14 . The parents’ duty to correct their children, Pro 29:15-17 . The misery of them that know not God’ s law, Pro 29:18 . Of anger, pride, thieving, cowardice, and corruption, Pro 29:19-26 . The godly and wicked an abomination to each other, Pro 29:27 .

MHCC: Proverbs (Book Introduction)

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

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

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

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

Topical Index of Proverbs

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

48. Of ingratitude, Pro 17:13

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

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

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

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

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

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

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

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

57. Of sacrilege, Pro 20:25

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

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

60. Of prodigality and wastefulness, Pro 21:20

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

62. Of frowardness and tractableness, Pro 22:5

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

64. Of fainting in affliction, Pro 24:10

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

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

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

68. Of causeless curse, Pro 26:2

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

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

71. Of cowardliness and courage, Pro 28:1

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

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

74. The punishment of murder, Pro 28:17

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

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

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

Constable: Proverbs (Book Introduction)

Introduction

Title

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

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

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

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

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

Writer

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

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

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

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

Date

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

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

3. The thesis of the book 1:7

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

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

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

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

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

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

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

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

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

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

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

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

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

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

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

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

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

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

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

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

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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.