Text -- Proverbs 29:22-27 (NET)

29:22 An angry person stirs up dissension, and a wrathful person is abounding in transgression. 29:23 A person’s pride will bring him low, but one who has a lowly spirit will gain honor. 29:24 Whoever shares with a thief is his own enemy; he hears the oath to testify, but does not talk. 29:25 The fear of people becomes a snare, but whoever trusts in the Lord will be set on high. 29:26 Many people seek the face of a ruler, but it is from the Lord that one receives justice. 29:27 An unjust person is an abomination to the righteous, and the one who lives an upright life is an abomination to the wicked.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 29:24

Which he is bound to do for the publick good.

Wesley: Pro 29:25

Is an occasion of many sins.

Wesley: Pro 29:26

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

JFB: Pro 29:22

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

JFB: Pro 29:23

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

JFB: Pro 29:23

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

JFB: Pro 29:24

(Compare Pro 8:36).

JFB: Pro 29:24

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

JFB: Pro 29:25

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

JFB: Pro 29:25

(Compare Margin; Pro 18:10).

JFB: Pro 29:26

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

JFB: Pro 29:27

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

Clarke: Pro 29:22

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

Clarke: Pro 29:22

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

Clarke: Pro 29:23

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

Clarke: Pro 29:24

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

Clarke: Pro 29:24

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

Clarke: Pro 29:25

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

Clarke: Pro 29:26

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

Clarke: Pro 29:27

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

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

TSK: Pro 29:22

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

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

TSK: Pro 29:23

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

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

TSK: Pro 29:24

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

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

he : Lev 5:1; Jdg 17:2

TSK: Pro 29:25

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

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

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

TSK: Pro 29:26

seek : Pro 19:6; Psa 20:9

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

TSK: Pro 29:27

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 29:23

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

Barnes: Pro 29:24

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

Barnes: Pro 29:25

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

Barnes: Pro 29:26

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

Barnes: Pro 29:27

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

Poole: Pro 29:22

Is by his passion easily transported into grievous and manifold sins against God, and others, and himself, as swearing, and cursing, and violence, yea, sometimes even to murder.

Poole: Pro 29:23

Shall bring him low because both God and man conspire against him, and abhor him.

Honour shall uphold the humble in spirit or, as others render it, without any difference in the sense,

the humble in spirit shall hold their honour shall be honoured by God and men. Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it.

Poole: Pro 29:24

Whoso is partner with a thief by receiving a share of the stolen goods upon condition of his concealment of the theft,

hateth his own soul he carrieth himself towards it as if he hated it; he woundeth and destroyeth it.

He heareth cursing he heareth the voice of swearing, as is said, Lev 5:1 ; the oath given to him by a judge adjuring him and other suspected persons to give information concerning it; and

betrayeth it not which he is bound to do, both by virtue of his oath, and for the public good, which ought to be preferred before all private contracts or friendships.

Poole: Pro 29:25

The fear of man inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God’ s promise and providence,

bringeth a snare is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God.

Putteth his trust in the Lord keeping God’ s way, and securely relying upon God to protect him from the designs and rage of wicked men.

Poole: Pro 29:26

Seek the ruler’ s favour: men study to please and engage their rulers by their obliging carriage, and humble petitions, and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it.

Every man’ s judgment the decision of his cause, and the success of all his endeavours,

cometh from the Lord dependeth wholly upon God, who ruleth and inclineth their minds and hearts as it pleaseth him, Pro 21:1 .

Poole: Pro 29:27

Is an abomination to the just because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their friends.

Is abomination to the wicked of which See Poole "Pro 29:10" .

Haydock: Pro 29:24

Soul, and exposeth himself to death, though this was only inflicted for stealing a man, Exodus xxi. 16. The night-thief might also be killed in the fact, Exodus xxii. 2. But if the person who had stolen denied it on oath, he was put to death for perjury, Leviticus v. 1.

Haydock: Pro 29:25

Fall. Human respects will not long preserve him from sin. (Calmet) ---

Septuagint have a double version: "Those who fear and are ashamed of men, shall be thrown down. But he who confideth in the Lord, shall rejoice. Impiety overturneth man, while he who trusteth in the Lord shall be saved." (Grabe) (Haydock)

Gill: Pro 29:22

An angry man stirreth up strife,.... In families, neighbourhoods, communities, churches, and commonwealths; that is, one that is given to anger, and gives way to it, in whom it prevails and rules;

and a furious man aboundeth in transgression; or, "a master of wrath or fury" ^y; one much addicted to it: or, "the husband of wrath": wedded to it, as a man to his wife: or, as the Vulgate Latin version renders it, "who is easy to be angry"; is easily provoked, wrath rises up in him at once; this leads him on to many sins, as cursing, swearing, murder,

Gill: Pro 29:23

A man's pride shall bring him low,.... As the pride of Adam, in affecting to be as gods, knowing good and evil; he lost the image of God; was brought into a state of darkness and ignorance, into debt and to a dunghill, to beggary and rags; filled with loathsome diseases, and left in thraldom and bondage to sin and Satan; and so all his posterity were brought into the same low estate. This might be exemplified in particular persons, in Pharaoh, Nebuchadnezzar, Herod, and others; and, as will be in that monster of pride, the man of sin and antichrist; who will be humbled and brought low in the midst of his pride and boasting, Rev 18:7;

but honour shall uphold the humble in spirit; not who are humble in appearance only, or merely in words, having a show of humility, a voluntary and affected one; but really in their hearts; whose spirits are humble and contrite; who are so in spiritual things, and are made so by the Spirit of God: they are such who are truly sensible of sin; of their folly, and want of spiritual knowledge; of their impotence, and weakness to do anything that is spiritually good; of their spiritual poverty, and want of righteousness; who see that salvation is all of grace; and that whatever they have is owing to the grace of God; that they are deficient in all their duties, and these insufficient to justify them before God; who submit to the righteousness of Christ, and give all the glory of salvation to the grace of God. These, as they are honourable, being clothed with humility, which is itself an ornament of great price; so they are honoured with more grace from the Lord; they are beautified with the garments of salvation; they have the honour to have the spiritual and gracious presence of God, and fellowship with him, who dwells with such as are of an humble spirit: these are the meek and lowly, that shall inherit the new earth, and reign as kings with Christ in it; and the poor in spirit, to whom the kingdom of heaven belongs: and this honour is durable, they shall always abide in it; the grace they have, which makes them glorious, springs up unto eternal life; and the glory they shall have is an eternal weight of glory, a crown of glory that fadeth not away: for so the words may be rendered, "the humble in spirit shall lay hold on glory" ^z or "honour"; possess it and enjoy it: or rather "shall retain" ^a it; shall hold it fast, as the word is translated in Pro 3:18; The sum of the proverb, in both parts, is the same with the words of Christ, often used by him, Mat 23:12.

Gill: Pro 29:24

Whoso is partner with a thief,.... That robs and steals, and raises away another man's property; which to do is sinful and contrary to the law of God, and punishable by it; and so it is to join with him in the theft, or to devise, or consent unto it; or to receive the stolen goods, or to hide and conceal them; or to hide the thief, or the theft, and not declare them; see Psa 50:18. Such an one

hateth his own soul; that is, he is not careful of it, he is not concerned for its welfare as he should be; for otherwise no man, properly speaking, hates his own flesh or body, and much less his soul; but he is negligent of the good of it, and, for the sake of the mammon of unrighteousness, runs the risk of the ruin of it; by which he shows that he loves the world more than his own soul; when the profit of the whole world is nothing to the soul of man, Mat 16:26; see Pro 8:36;

he heareth cursing, and bewrayeth it not; or "does not declare it" ^b; he heareth the cursing of those that have lost their goods, and yet he does not declare where they are, and who is the author of the theft, though he knows; or, being suspected of being concerned in it, or, at least, of knowing who did it, be is had before a civil magistrate, and an oath is given him, which he takes, and yet he conceals the matter: which is an aggravation of his sin, and brings ruin to his soul. So the Targum,

"an oath is determined (or brought to him) and he confesseth not.''

Some understand this of a distinct evil, of hearing cursing and swearing, and taking the name of God in vain, and blasphemy against him; yet, through fear of incurring the displeasure of men, and being reckoned a busy body, or through indifference and want of zeal for the glory of God, do not discover it, or inform of it, to a proper person, for the punishment of such; see Lev 5:1; and render the words ^c, as "he that is partner with a thief hateth his own soul; so he that heareth cursing, and betrayeth it not."

Gill: Pro 29:25

The fear of man bringeth a snare,.... Either that which is subjectively in man; not a divine fear, or the fear of God, that grace which is put into the heart, for that leads to no snare, but tends to life; but a human fear, a servile one, a distrust of the power and providence, grace and goodness, of God, which has torment in it; which brings into bondage, and into many distresses and difficulties, and is opposed to trust in the Lord: or objectively, which has man for its object; a fear of losing the favour and friendship of men, of not having honour and applause from them; and a fear of their reproaches and reviling; of the wrath of men, of persecution from them, and of sufferings by them, even death itself; which has been sometimes a snare to ministers of the word, to drop or conceal some truths of it; and to professors of religion, not to embrace, own, and profess them; as many, through fear of the Jews, would not profess Jesus to be the Messiah, though they knew he was, Joh 7:13; yea, such a fear has been a snare to the best of men, and leads into temptation and sin; as particularly Abraham and Peter, Gen 12:12;

but whoso putteth his trust in the Lord shall be safe; that trusts in the Lord as the God of nature and providence, and the God of all grace, for all mercies, spiritual, temporal, and eternal, and leaves himself and case with him; such an one is safe from men, and the fear of them, and from snares and temptations, and sin and mischief, which come by them: or, "shall be lifted up on high" ^d; he is upon a high rock, firm and sure; he dwells on high, his place of defence is the munition of rocks; he is in a high tower which is impregnable, in a city of refuge where he is safe; he is as immovable as Mount Zion; he is above the fear of man, or danger from him; he is out of the reach of all his enemies, men or devils; see Pro 18:10.

Gill: Pro 29:26

Many seek the ruler's favour,.... Or "face" ^e; are very desirous of being admitted into his presence, and of having his company and conversation; of having an opportunity to ask a favour of him, and of receiving honour from him, and of gaining him on their side, to take their part in a cause depending; see Pro 19:6;

but every man's judgment cometh from the Lord; who has the hearts of kings and rulers in his hand, and directs them in bestowing their favours, and in determining causes; so that all things are ultimately from the Lord; and therefore it is best to seek unto him, and trust in him: or the state and condition and circumstances of men, as to riches and honour, and the like, are all from the Lord, according as he sees fit; who sets up one and pulls down another, according to his pleasure.

Gill: Pro 29:27

An unjust man is an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him. And, on the other hand,

he that is upright in the way is abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Gen 3:15.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 29:22

¹ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

² tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

³ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

NET Notes: Pro 29:23

¹ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

² tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

³ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

NET Notes: Pro 29:24

¹ sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.

² tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

³ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

NET Notes: Pro 29:25

¹ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

² tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

³ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

⁴ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

NET Notes: Pro 29:26

¹ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

² tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

NET Notes: Pro 29:27

¹ tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.

Geneva Bible: Pro 29:25

The fear of man bringeth a ^{( f )} snare: but he who putteth his trust in the LORD shall be safe.

^{( f )} He who fears man more than God falls into a snare and is destroyed.

Geneva Bible: Pro 29:26

Many seek the ruler's favour; but [every] man's ^{( g )} judgment [cometh] from the LORD.

^{( g )} He does not need to flatter the ruler, for what God has appointed will come to him.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 29:1-27

1 Observations of public government,

15 and of private.

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

MHCC: Pro 29:22

An angry, passionate disposition makes men provoking to one another, and provoking to God.

MHCC: Pro 29:23

Only those who humble themselves shall be exalted and established.

MHCC: Pro 29:24

The receiver is as bad as the thief.

MHCC: Pro 29:25

Many are ashamed to own Christ now; and he will not own them in the day of judgment. But he that trusts in the Lord will be saved from this snare.

MHCC: Pro 29:26

The wisest course is, to look to God, and seek the favour of the Ruler of rulers; for every creature is that to us which God makes it to be.

MHCC: Pro 29:27

The just man abhors the sins of the wicked, and shuns their company. Christ exposed the wickedness of men, yet prayed for the wicked when they were crucifying him. Hatred to sin in ourselves and others, is a needful branch of the Christian temper. But all that are unholy, have rooted hatred to godliness.

Matthew Henry: Pro 29:22

See here the mischief that flows from an angry, passionate, furious disposition. 1. It makes men provoking to one another: An angry man stirs up strife, is troublesome and quarrelsome in the family and in the neighbourhood, blows the coals, and even forces those to fall out with him that would live peaceable and quietly by him. 2. It makes men provoking to God: A furious man, who is wedded to his humours and passions, cannot but abound in transgressions. Undue anger is a sin which is the cause of many sins; it not only hinders men from calling upon God's name, but it occasions their swearing, and cursing, and profaning God's name.

Matthew Henry: Pro 29:23

This agrees with what Christ said more than once, 1. That those who exalt themselves shall be abased. Those that think to gain respect by lifting up themselves above their rank, by looking high, talking big, appearing fine, and applauding themselves, will on the contrary expose themselves to contempt, lose their reputation, and provoke God by humbling providences to bring them down and lay them low. 2. That those who humble themselves shall be exalted, and shall be established in their dignity: Honour shall uphold the humble in spirit; their humility is their honour, and that shall make them truly and safely great, and recommend them to the esteem of all that are wise and good.

Matthew Henry: Pro 29:24

See here what sin and ruin those involve themselves in who are drawn away by the enticement of sinners. 1. They incur a great deal of guilt: He does so that goes partner with such as rob and defraud, and casts in his lot among them, Pro 1:11, etc. The receiver is as bad as the thief; and, being drawn in to join with him in the commission of the sin, he cannot escape joining with him in the concealment of it, though it be with the most horrid perjuries and execrations. They hear cursing when they are sworn to tell the whole truth, but they will not confess. 2. They hasten to utter ruin: They even hate their own souls, for they wilfully do that which will be the inevitable destruction of them. See the absurdities sinners are guilty of; they love death, than which nothing is more dreadful, and hate their own souls, than which nothing is more dear.

Matthew Henry: Pro 29:25

Here, 1. We are cautioned not to dread the power of man, neither the power of a prince nor the power of the multitude; both are formidable enough, but the slavish fear of either brings a snare, that is, exposes men to many insults (some take a pride in terrifying the timorous), or rather exposes men to many temptations. Abraham, for fear of man, denied his wife, and Peter his Master, and many a one his God and religion. We must not shrink from duty, nor commit sin, to avoid the wrath of man, nor, though we see it coming upon us, be disquieted with fear, Dan 3:16; Psa 118:6. He must himself die (Isa 51:12) and can but kill our body, Luk 12:5. 2. We are encouraged to depend upon the power of God, which would keep us from all that fear of man which has either torment or temptation in it. Whoso puts his trust in the Lord, for protection and supply in the way of duty, shall be set on high, above the power of man and above the fear of that power. A holy confidence in God makes a man both great and easy, and enables him to look with a gracious contempt upon the most formidable designs of hell and earth against him. If God be my salvation, I will trust and not be afraid.

Matthew Henry: Pro 29:26

See here, 1. What is the common course men take to advance and enrich themselves, and make themselves great: they seek the ruler's favour, and, as if all their judgment proceeded from him, to him they make all their court. Solomon was himself a ruler, and knew with what sedulity men made their application to him, some on one errand, others on another, but all for his favour. It is the way of the world to make interest with great men, and expect much from the smiles of second causes, which yet are uncertain, and frequently disappoint them. Many take a great deal of pains in seeking the ruler's favour and yet cannot have it; many have it for a little while, but they cannot keep themselves in it, by some little turn or other they are brought under his displeasure; many have it, and keep it, and yet it does not answer their expectation, they cannot make that hand of it that they promised themselves they should. Haman had the ruler's favour, and yet it availed him nothing. 2. What is the wisest course men can take to be happy. Let them look up to God, and seek the favour of the Ruler of rulers; for every man's judgment proceeds from the Lord. It is not with us as the ruler pleases; his favour cannot make us happy, his frowns cannot make us miserable. But it is as God pleases; every creature is that to us that God makes it to be, no more and no other. He is the first Cause, on which all second causes depend; if he help not, they cannot, 2Ki 6:27; Job 34:29.

Matthew Henry: Pro 29:27

This expresses not only the innate contrariety that there is between virtue and vice, as between light and darkness, fire and water, but the old enmity that has always been between the seed of the woman and the seed of the serpent, Gen 3:15. 1. All that are sanctified have a rooted antipathy to wickedness and wicked people. They have a good will to the souls of all (God has, and would have none perish); but they hate the ways and practices of those that are impious towards God and injurious towards men; they cannot hear of them nor speak of them without a holy indignation; they loathe the society of the ungodly and unjust, and dread the thought of giving them any countenance, but do all they can to bring the wickedness of the wicked to an end. Thus an unjust man makes himself odious to the just, and it is one part of his present shame and punishment that good men cannot endure him. 2. All that are unsanctified have a like rooted antipathy to godliness and godly people: He that is upright in the way, that makes conscience of what he says and does, is an abomination to the wicked, whose wickedness is restrained perhaps and suppressed, or, at least, shamed and condemned, by the uprightness of the upright. Thus Cain did, who was of his father the devil. And this is not only the wickedness of the wicked, that they hate those whom God loves, but their misery too, that they hate those whom them shall shortly see in everlasting bliss and honour, and who shall have dominion over them in the morning, Psa 49:14.

Keil-Delitzsch: Pro 29:22

The following group begins with a proverb which rhymes by מדון , with מנון of the foregoing, and extends on to the end of this Hezekiah collection:

22 A man of anger stirreth up strife;

And a passionate man aboundeth in transgression.

Line first is a variation of Pro 15:18 and Pro 28:25. אישׁ and בּעל as here, but in the reverse order at Pro 22:24.

(Note: For אישׁ־אף (Löwenstein after Norzi) is to be written, with Baer ( Thorath Emeth , p. 19), אישׁ אף ,)91 . Thus also in Cod. Jaman .)

אף here means anger, not the nose, viz., the expanded nostrils (Schultens). In רב־פּשׁע the פשׁע is, after Pro 14:29; Pro 28:16; Pro 20:27, the governed genitive; Hitzig construes it in the sense of פשׁע רב , Psa 19:2, with יגרה , but one does not say גּרה פשׁע ; and that which is true of רבּים , that, after the manner of a numeral, it can precede its substantive ( vid ., under Ps. 7:26; Psa 89:51), cannot be said of רב . Much (great) in wickedness denotes one who heaps up many wicked actions, and burdens himself with greater guilt (cf. פשׁע , Pro 29:16). The wrathful man stirreth up ( vid ., under Pro 15:18) strife, for he breaks through the mutual relations of men, which rest on mutual esteem and love, and by means of his passionate conduct he makes enemies of those against whom he thinks that he has reason for being angry; that on account of which he is angry can be settled without producing such hostility, but passion impels him on, and misrepresents the matter; it embitters hearts, and tears them asunder. The lxx has, instead of רב , ἐξώρυξεν , of dreaming, כרה (Pro 16:27).

Keil-Delitzsch: Pro 29:23

Pro 29:23 passes from anger to haughtiness:

A man's pride will bring him low;

But the lowly attaineth to honour.

Thus we translate תּתמך כּבוד (Lat. honorem obtinet ) in accord with Pro 11:16, and שׁפל־רוּח with Pro 16:19, where, however, שׁפל is not adj. as here, but inf. The haughty man obscures the honour which he has by this, that he boasts immeasurably of it, and aspires yet more after it; the lowly man, on the other hand, obtains honour without his seeking it, honour before God and before men, which would be of no worth were it not connected with the honour before God. The lxx: τοὺς δὲ ταπεινόφρονας ἐπείδει δόξῃ κύριους . This κύριους is indeed not contrary to the sense, but it is opposed to the style. Why the 24th verse should now follow is, as regards the contents and the expression, hard to say; but one observes that Pro 29:22-27 follow each other, beginning with the successive letters of the alphabet א ( ב ), ג , ח , ח , ר , ת ( ת ).

Keil-Delitzsch: Pro 29:24

24 He that taketh part with a thief hateth himself;

He heareth the oath and confesseth not.

Hitzig renders the first member as the pred. of the second: "he who does not bring to light such sins as require an atonement (Lev 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself."The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by שׁמע אלה ולא יגיד , - but is simple as the order of the words and the verbal form require it. The oath is, after Lev 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.

Keil-Delitzsch: Pro 29:25

25 Fear of man bringeth a snare with it;

But he that trusteth in Jahve is advanced.

It sounds strange, Hitzig remarks, that here in the Book of an Oriental author one should be warned against the fear of man. It is enough, in reply to this, to point to Isa 51:12. One of the two translations in the lxx (cf. Jerome and Luther) has found this "strange"thought not so strange as not to render it, and that in the gnomic aorist: φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑπεσκελίσθησαν . And why should not חרדּת אדם be able to mean the fear of man (cowardice)? Perhaps not so that אדם is the gen. objecti , but so that חרדת אדם means to frighten men, as in 1Sa 14:15. חרדת אלהים , a trembling of God; cf. Psa 64:2; פחד איב , the fear occasioned by the enemy, although this connection, after Deu 2:25, can also mean fear of the enemy ( gen. objecti ). To יתּן , occasioned = brings as a consequence with it, cf. Pro 10:10; Pro 13:15; the synallage generis is as at Pro 12:25 : it is at least strange with fem. infinit. and infinitival nouns, Pro 16:16; Pro 25:14; Psa 73:28; but חרדּה (trembling) is such a nom. actionis , Ewald, §238a. Regarding ישׂגּב (for which the lxx.¹ σωθήσεται , and lxx² εὐφρανθήσεται = ישׂמח ), vid ., at Pro 18:10. He who is put into a terror by a danger with which men threaten him, so as to do from the fear of man what is wrong, and to conceal the truth, falls thereby into a snare laid by himself - it does not help him that by this means he has delivered himself from the danger, for he brands himself as a coward, and sins against God, and falls into an agony of conscience (reproach and anguish of heart) which is yet worse to bear than the evil wherewith he was threatened. It is only confidence in God that truly saves. The fear of man plunges him into yet greater suffering than that from which he would escape; confidence in God, on the other hand, lifts a man internally, and at last externally, above all his troubles.

Keil-Delitzsch: Pro 29:26

A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ :

Many seek the countenance of the ruler;

Yet from Jahve cometh the judgment of men.

Line first is a variation of Pro 19:6, cf. 1Ki 10:24. It lies near to interpret אישׁ as gen. obj .: the judgment regarding any one, i.e. , the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי , Psa 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g. , Pro 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί ). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.

Keil-Delitzsch: Pro 29:27

27 An abomination to a righteous man is a villanous man;

And an abomination to the godless is he who walketh uprightly.

In all the other proverbs which begin with תועבת , e.g. , Pro 11:20, יהוה follows as genit., here צדּיקים , whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר . The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly ( ישׁר־דּרך , as at Psa 37:14) his adversary, and the condemnation of himself.

With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.

Constable: Pro 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 29:25

See Psa 56:11 footnote.

Evidence: Pro 29:27

This is why the world hates the Christian. See Joh 15:18-19 .

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 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

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

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

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

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

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

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