Text -- Proverbs 3:10-35 (NET)

3:10 then your barns will be filled completely, and your vats will overflow with new wine. 3:11 My child, do not despise discipline from the Lord, and do not loathe his rebuke. 3:12 For the Lord disciplines those he loves, just as a father disciplines the son in whom he delights.

Blessings of Obtaining Wisdom

3:13 Blessed is the one who finds wisdom, and the one who obtains understanding. 3:14 For her benefit is more profitable than silver, and her gain is better than gold. 3:15 She is more precious than rubies, and none of the things you desire can compare with her. 3:16 Long life is in her right hand; in her left hand are riches and honor. 3:17 Her ways are very pleasant, and all her paths are peaceful. 3:18 She is like a tree of life to those who obtain her, and everyone who grasps hold of her will be blessed. 3:19 By wisdom the Lord laid the foundation of the earth; he established the heavens by understanding. 3:20 By his knowledge the primordial sea was broken open, and the clouds drip down dew. 3:21 My child, do not let them escape from your sight; safeguard sound wisdom and discretion. 3:22 So they will give life to you, and grace to adorn your neck. 3:23 Then you will walk on your way with security, and you will not stumble. 3:24 When you lie down you will not be filled with fear; when you lie down your sleep will be pleasant. 3:25 You will not be afraid of sudden disaster, or when destruction overtakes the wicked; 3:26 for the Lord will be the source of your confidence, and he will guard your foot from being caught in a trap.

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, when you have the ability to help. 3:28 Do not say to your neighbor, “Go! Return tomorrow and I will give it,” when you have it with you at the time. 3:29 Do not plot evil against your neighbor when he dwells by you unsuspectingly. 3:30 Do not accuse anyone without legitimate cause, if he has not treated you wrongly. 3:31 Do not envy a violent man, and do not choose to imitate any of his ways; 3:32 for one who goes astray is an abomination to the Lord, but he reveals his intimate counsel to the upright. 3:33 The Lord’s curse is on the household of the wicked, but he blesses the home of the righteous. 3:34 Although he is scornful to arrogant scoffers, yet he shows favor to the humble. 3:35 The wise inherit honor, but he holds fools up to public contempt.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 3:10

This is not the way to diminish thy estate, but rather to increase it.

Wesley: Pro 3:11

Either by making light of it, or not being duly affected with it; or by accounting it an unnecessary thing: but rather esteem it a privilege and favour from God.

Wesley: Pro 3:11

Neither think it tedious or hard, but endure it with patience and chearfulness.

Wesley: Pro 3:13

Which supposes his diligent searching for it.

Wesley: Pro 3:17

Procure a blessed tranquility in a man's mind and conscience.

Wesley: Pro 3:18

A pledge of everlasting life. He alludes to the tree of life, and intimates, that this is the only restorer of that life which we have lost by sin.

Wesley: Pro 3:19

Either by Christ, or by that Divine perfection of wisdom, which is the fountain of wisdom in man.

Wesley: Pro 3:20

That great abyss contained in the bowels of the earth, breaks forth into fountains and rivers.

Wesley: Pro 3:21

The eyes of thy mind. Constantly and seriously meditate upon them.

Wesley: Pro 3:22

Like a beautiful chain or ornament.

Wesley: Pro 3:25

Thou shalt not be afraid.

Wesley: Pro 3:25

For sudden and unexpected evils are most frightful. And fear is here put for the evils feared.

Wesley: Pro 3:25

Which cometh upon the wicked.

Wesley: Pro 3:26

A sure ground of confidence to thee.

Wesley: Pro 3:26

In the snares either of sin or mischief.

Wesley: Pro 3:27

hold not - Do not deny it, but readily and chearfuly impart it.

Wesley: Pro 3:27

Any thing which is good, either counsel, comfort, reproof, or the good things of the present life.

Wesley: Pro 3:27

That is, to all men, by that great and sovereign law of love.

Wesley: Pro 3:28

The former verse forbad the denial, and this forbids the delay of this duty.

Wesley: Pro 3:29

Relying upon thine integrity.

Wesley: Pro 3:31

For his impunity and success.

Wesley: Pro 3:32

Therefore sooner or later he must be miserable.

Wesley: Pro 3:32

They are God's friends, to whom he imparts the favours and comforts to which other men are strangers.

Wesley: Pro 3:33

Not only upon his own person, but also upon his posterity.

Wesley: Pro 3:35

Instead of that glory which they seek.

JFB: Pro 3:9-10

(Compare Pro 11:25; Exo 23:19; Deu 18:4; Isa 32:8; 2Co 9:13).

JFB: Pro 3:10

Or wine fats (Joe 2:24; Joe 3:13).

JFB: Pro 3:11-12

The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (Job 5:17; Heb 12:5-6).

JFB: Pro 3:12

Or receiveth as denoting reconciliation regarding the offense which produced chastisement.

JFB: Pro 3:13

Literally, "reaches," or "obtains by seeking."

JFB: Pro 3:13

Literally, "draws out," as metals by digging.

JFB: Pro 3:14-15

The figure of Pro 3:13 carried out.

JFB: Pro 3:14-15

That is, wisdom.

JFB: Pro 3:14-15

Acquisition by trading.

JFB: Pro 3:14-15

Dug gold, solid as a nugget.

JFB: Pro 3:15

Gems, or pearls.

JFB: Pro 3:16-17

Wisdom personified as bringing the best blessings (compare Mat 6:33; 1Ti 4:8).

JFB: Pro 3:17

Such as she directs us to take.

JFB: Pro 3:18

Wisdom allegorized as

JFB: Pro 3:18

(Gen 2:9; Gen 3:22) whose fruit preserves life, gives all that makes living a blessing.

JFB: Pro 3:19-20

The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.

JFB: Pro 3:21

(compare Pro 2:7).

JFB: Pro 3:21

That is, these words of instruction.

JFB: Pro 3:22-24

Assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping.

JFB: Pro 3:25

Or, "You shall not be."

JFB: Pro 3:25

What causes it (Pro 1:27), any unlooked-for evil (Psa 46:3; Psa 91:12; 1Pe 3:14).

JFB: Pro 3:25

(Pro 1:27).

JFB: Pro 3:26

The reason; such as are objects of God's favor.

JFB: Pro 3:26

Literally, "in thy confidence," in the source of thy strength (compare Nah 3:9, for the same construction, Hebrew).

JFB: Pro 3:27-28

Promptly fulfil all obligations both of justice and charity (compare Jam 2:15-16).

JFB: Pro 3:29-30

Do not abuse confidence and avoid litigation.

JFB: Pro 3:31

Or man of mischief. The destiny of successful evildoers warns against desiring their lot (Psa 37:1-2, Psa 37:35-36).

JFB: Pro 3:32-35

Reasons for the warning.

JFB: Pro 3:32-35

(Pro 2:15).

JFB: Pro 3:32-35

In their communion (Amo 3:7).

JFB: Pro 3:33

It abides with them, and will be manifested.

JFB: Pro 3:34

The retribution of sinners, as in Psa 18:26.

JFB: Pro 3:35

As a portion.

JFB: Pro 3:35

Or disgrace, as opposed to honor.

JFB: Pro 3:35

(Compare Margin); as honor for well-doing makes men conspicuous, so fools are signalized by disgrace.

Clarke: Pro 3:11

Despise not the chastening of the Lord - The word מוסר musar signifies correction, discipline, and instruction. Teaching is essentially necessary to show the man the way in which he is to go; discipline is necessary to render that teaching effectual; and, often, correction is requisite in order to bring the mind into submission, without which it cannot acquire knowledge. Do not therefore reject this procedure of God; humble thyself under his mighty hand, and open thy eyes to thy own interest; and then thou wilt learn specially and effectually. It is of no use to rebel; if thou do, thou kickest against the pricks, and every act of rebellion against him is a wound to thine own soul. God will either end thee or mend thee; wilt thou then kick on?

Clarke: Pro 3:12

Whom the Lord loveth - To encourage thee to bear correction, know that it is a proof of God’ s love to thee; and thereby he shows that he treats thee as a father does his son, even that one to whom he bears the fondest affection

The last clause the Septuagint translate μαστιγοι δε παντα υἱον ὁν παραδεχεται, "and chasteneth every son whom he receiveth;"and the apostle, Heb 12:6, quotes this literatim. Both clauses certainly amount to the same sense. Every son whom he receiveth, and the son in whom he delighteth, have very little difference of meaning.

Clarke: Pro 3:13

Happy is the man that findeth wisdom - This refers to the advice given in Pro 2:4 (note); where see the note.

Clarke: Pro 3:14

For the merchandise - סחר sachar , the traffic, the trade that is carried on by going through countries and provinces with such articles as they could carry on the backs of camels, etc.; from סחר sachar , to go about, traverse. Chaffarynge ; Old MS. Bible

Clarke: Pro 3:14

And the gain thereof - תבואתה tebuathah , its produce; what is gained by the articles after all expenses are paid. The slaves, as we have already seen, got their liberty if they were so lucky as to find a diamond of so many carats’ weight; he who finds wisdom - the knowledge and salvation of God - gets a greater prize; for he obtains the liberty of the Gospel, is adopted into the family of God, and made an heir according to the hope of an eternal life.

Clarke: Pro 3:15

She is more precious than rubies - מפנינים mippeninim . The word principally means pearls, but may be taken for precious stones in general. The root is פנה panah , he looked, beheld; and as it gives the idea of the eye always being turned towards the observer, Mr. Parkhurst thinks that it means the loadstone; see the note on Job 28:18 (note), where this subject is considered at large. If the oriental ruby, or any other precious stone, be intended here, the word may refer to their being cut and polished, so that they present different faces, and reflect the light to you in whatever direction you may look at them

Clarke: Pro 3:15

All the things thou canst desire - Superior to every thing that can be an object of desire here below. But who believes this?

Clarke: Pro 3:16

Length of days is in her right hand - A wicked man shortens his days by excesses; a righteous man prolongs his by temperance

Clarke: Pro 3:16

In her left hand riches and honor - That is, her hands are full of the choicest benefits. There is nothing to be understood here by the right hand in preference to the left.

Clarke: Pro 3:17

Her ways are ways of pleasantness - These blessings of true religion require little comment. They are well expressed by the poet in the following elegant verses: -

"Wisdom Divine! Who tells the pric

Of Wisdom’ s costly merchandise

Wisdom to silver we prefer

And gold is dross compared to her

Her hands are fill’ d with length of days

True riches, and immortal praise

Riches of Christ, on all bestow’ d

And honor that descends from God

To purest joys she all invites

Chaste, holy, spiritual delights

Her ways are ways of pleasantness

And all her flowery paths are peace

Happy the man that finds the grace

The blessing of God’ s chosen race

The wisdom coming from above

The faith that sweetly works by love!

Wesley.

||&&$

Clarke: Pro 3:18

She is a tree of life - עץ חיים ets chaiyim , "the tree of lives,"alluding most manifestly to the tree so called which God in the beginning planted in the garden of Paradise, by eating the fruit of which all the wastes of nature might have been continually repaired, so as to prevent death for ever. This is an opinion which appears probable enough. The blessings which wisdom - true religion - gives to men, preserve them in life, comfort them through life, cause them to triumph in death, and ensure them a glorious immortality.

Clarke: Pro 3:19

The Lord by wisdom hath founded the earth - Here wisdom is taken in its proper acceptation, for that infinite knowledge and skill which God has manifested in the creation and composition of the earth, and in the structure and economy of the heavens. He has established the order as well as the essence of all things; so that though they vary in their positions, etc., yet they never change either their places, or their properties. Composition and analysis are not essential changes; the original particles, their forms and properties, remain the same.

Clarke: Pro 3:20

By his knowledge the depths are broken up - He determined in his wisdom how to break up the fountains of the great deep, so as to bring a flood of waters upon the earth; and by his knowledge those fissures in the earth through which springs of water arise have been appointed and determined; and it is by his skill and influence that vapours are exhaled, suspended in the atmosphere, and afterwards precipitated on the earth in rain, dews, etc. Thus the wisest of men attributes those effects which we suppose to spring from natural causes to the Supreme Being himself.

Clarke: Pro 3:21

Let not them depart from thine eyes - Never forget that God, who is the author of nature, directs and governs it in all things; for it is no self-determining agent

Clarke: Pro 3:21

Keep sound wisdom and discretion - תושיה ומזמה tushiyah umezimmah . We have met with both these words before. Tushiyah is the essence or substance of a thing; mezimmah is the resolution or purpose formed in reference to something good or excellent. To acknowledge God as the author of all good, is the tushiyah, the essence, of a godly man’ s creed; to resolve to act according to the directions of his wisdom, is the mezimmah, the religious purpose, that will bring good to ourselves and glory to God. These bring life to the soul, and are ornamental to the man who acts in this way, Pro 3:22.

Clarke: Pro 3:24

When thou liest down - In these verses (Pro 3:23-26) the wise man describes the confidence, security, and safety, which proceed from a consciousness of innocence. Most people are afraid of sleep, lest they should never awake, because they feel they are not prepared to appear before God. They are neither innocent nor pardoned. True believers know that God is their keeper night and day; they have strong confidence in him that he will be their director and not suffer them to take any false step in life, Pro 3:23. They go to rest in perfect confidence that God will watch over them; hence their sleep, being undisturbed with foreboding and evil dreams, is sweet and refreshing, Pro 3:24. They are not apprehensive of any sudden destruction, because they know that all things are under the control of God; and they are satisfied that if sudden destruction should fall upon their wicked neighbor, yet God knows well how to preserve them, Pro 3:25. And all this naturally flows from the Lord being their confidence, Pro 3:26.

Clarke: Pro 3:27

Withhold not good from them to whom it is due - מבעליו mibbealaiv , from the lords of it. But who are they? The poor. And what art thou, O rich man? Why, thou art a steward, to whom God has given substance that thou mayest divide with the poor. They are the right owners of every farthing thou hast to spare from thy own support, and that of thy family; and God has given the surplus for their sakes. Dost thou, by hoarding up this treasure, deprive the right owners of their property? If this were a civil case, the law would take thee by the throat, and lay thee up in prison; but it is a case in which God alone judges. And what will he do to thee? Hear! "He shall have judgment without mercy, who hath showed no mercy;"Jam 2:13. Read, feel, tremble, and act justly.

Clarke: Pro 3:28

Say not unto thy neighbor - Do not refuse a kindness when it is in thy power to perform it. If thou have the means by thee, and thy neighbor’ s necessities be pressing, do not put him off till the morrow. Death may take either him or thee before that time.

Clarke: Pro 3:30

Strive not with a man - Do not be of a litigious, quarrelsome spirit. Be not under the influence of too nice a sense of honor. If thou must appeal to judicial authority to bring him that wrongs thee to reason, avoid all enmity, and do nothing in a spirit of revenge. But, if he have done thee no harm, why contend with him? May not others in the same way contend with and injure thee!

Clarke: Pro 3:31

Envy thou not the oppressor - O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part be tyrants?

Clarke: Pro 3:32

But his secret - סודו sodo , his secret assembly; godly people meet there, and God dwells there.

Clarke: Pro 3:33

The curse of the Lord - No godly people meet in such a house; nor is God ever an inmate there

Clarke: Pro 3:33

But he blesseth the habitation of the just - He considers it as his own temple. There he is worshipped in spirit and in truth; and hence God makes it his dwelling-place.

Clarke: Pro 3:34

Surely he scorneth the scorners; but he giveth grace unto the lowly - The Septuagint has Κυριος ὑπερηφανοις αντιτασσεται, ταπεινοις δε διδωσι χαριν . The Lord resisteth the proud; but giveth grace to the humble. These words are quoted by St. Peter, 1Pe 5:5, and by St. James, Jam 4:6, just as they stand in the Septuagint, with the change of ὁ Θεος, God, for Κυριος, the Lord.

Clarke: Pro 3:35

The wise - The person who follows the dictates of wisdom, as mentioned above, shall inherit glory; because, being one of the heavenly family, a child of God, he has thereby heaven for his inheritance; but fools, such as those mentioned chapters 1 and 2, shall have ignominy for their exaltation. Many such fools as Solomon speaks of are exalted to the gibbet and gallows. The way to prevent this and the like evils, is to attend to the voice of wisdom.

Defender: Pro 3:10

Since this is "new wine," fresh from the winepresses - healthful grape juice, still unfermented - there is no conflict with Pro 23:29-35, which severely warns against intoxicating wine."

Defender: Pro 3:11

"Chastening" is the same word as "instruction." Thus, God's chastening is always for purposes of instruction, and should not be ignored or resented. Pro 3:11, Pro 3:12 are quoted in this context in Heb 12:5, Heb 12:6 (note also 2Ti 3:16; Job 5:17; Psa 94:12; Rev 3:19)."

Defender: Pro 3:18

The "tree of life" in Eden (Gen 2:9; Gen 3:24) is used four times in Proverbs (Pro 3:18; Pro 11:30; Pro 13:12; Pro 15:4) as a symbol of spiritual blessing. The first and definitive figure calls it the divine wisdom - which in the final analysis, is none other than the Creator Himself, the Lord Jesus Christ."

Defender: Pro 3:19

Since Christ was the one by whom God founded the earth (Joh 1:3; Col 1:16), this verse makes it clear that in Proverbs, "wisdom" is actually personified and identified with Christ."

Defender: Pro 3:20

The word "depths" is the same as "deep." Following the creation, the next great physical event in earth history was the Flood, at which time "all the fountains of the great deep [were] broken up" (Gen 7:11)."

TSK: Pro 3:10

Pro 11:24, Pro 11:25, Pro 19:17, Pro 22:9; Lev 26:2-5; Deu 28:8; Ecc 11:1, Ecc 11:2; Hag 2:19; Mal 3:10, Mal 3:11; Mat 10:42; 2Co 9:6-11

TSK: Pro 3:11

My : Job 5:17; Psa 94:12; 1Co 11:32; Heb 12:5, Heb 12:6; Rev 3:19

neither : Pro 24:10; Job 4:5; Isa 40:30, Isa 40:31; 2Co 4:1, 2Co 4:16, 2Co 4:17; Heb 12:3, Heb 12:7-12

TSK: Pro 3:12

Pro 29:17; Deu 8:5; Psa 103:13

TSK: Pro 3:13

is the : Pro 4:5-9, Pro 8:32-35; 1Ki 10:1-9, 1Ki 10:23, 1Ki 10:24; Ecc 9:15-18

getteth : Heb. draweth out, Pro 2:4, Pro 18:1

TSK: Pro 3:14

Pro 2:4, Pro 8:10, Pro 8:11, Pro 8:19, Pro 16:16; 2Ch 1:11, 2Ch 1:12; Job 28:13-19; Psa 119:72, Psa 119:111, Psa 119:162; Mat 16:26; Phi 3:8, Phi 3:9; Rev 3:18

TSK: Pro 3:15

more : Pro 8:11, Pro 20:15, Pro 31:10; Mat 13:44-46

all : Psa 63:3, Psa 73:25, Psa 73:26; Rom 8:18

TSK: Pro 3:16

Length : Pro 3:2, Pro 4:10; Psa 21:4, Psa 71:9; 1Ti 4:8

and : Pro 4:6-9, Pro 8:18-21; 1Ki 3:13; Mar 10:30; 1Co 3:21-23; 2Co 6:10

TSK: Pro 3:17

ways of : Pro 2:10, Pro 22:18; Psa 19:10, Psa 19:11, Psa 63:3-5, Psa 112:1, Psa 119:14, Psa 119:47, Psa 119:103, Psa 119:174; Mat 11:28-30

all : Psa 25:10, Psa 37:11, Psa 119:165; Isa 26:3, Isa 57:19; Luk 1:79; Rom 5:1; Phi 4:8, Phi 4:9

TSK: Pro 3:18

Pro 11:30, Pro 13:12; Gen 2:9, Gen 3:22; Rev 22:2

TSK: Pro 3:19

Lord : Pro 8:27-29; Psa 104:24, Psa 136:5; Jer 10:12, Jer 51:15; Joh 1:3

established : or, prepared

TSK: Pro 3:20

the depths : Gen 1:9, Gen 7:11; Job 38:8-11; Psa 104:8, Psa 104:9

the clouds : Gen 27:28, Gen 27:37-39; Deu 33:28; Job 36:27, Job 36:28, Job 38:26-28; Psa 65:9-12; Jer 14:22; Joe 2:23

TSK: Pro 3:21

let : Pro 3:1-3; Deu 4:9, Deu 6:6-9; Jos 1:8; Joh 8:31, Joh 15:6, Joh 15:7; Heb 2:1-3; 1Jo 2:24, 1Jo 2:27

keep : Pro 2:7; Deu 32:46, Deu 32:47

TSK: Pro 3:22

life : Pro 4:22; Isa 38:16; Joh 12:49, Joh 12:50

grace : Pro 1:9

TSK: Pro 3:23

Pro 2:8, Pro 4:12, Pro 10:9; Psa 37:23, Psa 37:24, Psa 37:31, Psa 91:11, Psa 121:3, Psa 121:8; Zec 10:12

TSK: Pro 3:24

liest : Pro 6:22; Lev 26:6; Psa 3:5, Psa 4:8, Psa 121:4-7; Eze 34:15

and : Psa 127:2; Jer 31:26; Act 12:6; 1Th 4:13, 1Th 4:14

TSK: Pro 3:25

Be : Job 5:21, Job 5:22, Job 11:13-15; Psa 27:1, Psa 27:2, Psa 46:1-3, Psa 91:5, Psa 112:7; Isa 8:12, Isa 8:13; Isa 41:10-14; Dan 3:17, Dan 3:18; Mat 8:24-26, Mat 24:6; Mar 4:40; Luk 21:9; Joh 14:1; 1Pe 3:14

neither : Pro 1:27; Psa 73:19; Mat 24:15; Luk 21:18-28

TSK: Pro 3:26

Lord : Pro 14:26; Psa 91:3, Psa 91:9, Psa 91:10; Hab 3:17, Hab 3:18

shall keep : 1Sa 2:9

TSK: Pro 3:27

Withhold : Rom 13:7; Gal 6:10; Tit 2:14; Jam 2:15, Jam 2:16, Jam 5:4

them to whom it is due : Heb. the owners thereof

in the : Gen 31:29; Mic 2:1

TSK: Pro 3:28

Pro 27:1; Lev 19:13; Deu 24:12-15; Ecc 9:10, Ecc 11:6; 2Co 8:11, 2Co 9:3; 1Ti 6:18

TSK: Pro 3:29

Devise not evil : or, Practise no evil, Pro 6:14, Pro 6:18, Pro 16:29, Pro 16:30; Psa 35:20, Psa 55:20, Psa 59:3; Jer 18:18-20; Mic 2:1, Mic 2:2

TSK: Pro 3:30

Pro 17:14, Pro 18:6, Pro 25:8, Pro 25:9, Pro 29:22; Mat 5:39-41; Rom 12:18-21; 1Co 6:6-8; 2Ti 2:24

TSK: Pro 3:31

Envy : Pro 23:17, Pro 24:1, Pro 24:19, Pro 24:20; Psa 37:1, Psa 37:7-9, Psa 73:3; Gal 5:21

the oppressor : Heb. a man of violence, Ecc 5:8

choose : Pro 1:15-18, Pro 2:12-15, Pro 12:12, Pro 22:22-25

TSK: Pro 3:32

the froward : Pro 6:6-19, Pro 8:13, Pro 11:20, Pro 17:15; Psa 18:26; Luk 16:15

his : Pro 14:10; Psa 25:14; Mat 11:25, Mat 13:11; Joh 14:21-24, Joh 15:15; Rev 2:17

TSK: Pro 3:33

curse : Pro 21:12; Lev. 26:14-46; Deu 7:26, 28:15-68, Deu 29:19-29; Jos 6:18, Jos 7:13; Psa 37:22; Zec 5:3, Zec 5:4; Mal 2:2

he blesseth : Deu 28:2-14; 2Sa 6:11; Job 8:6, Job 8:7; Psa 1:3, Psa 91:10

TSK: Pro 3:34

he scorneth : Pro 9:7, Pro 9:8, Pro 9:12, Pro 19:29, Pro 21:24; Psa 138:6

he giveth : Isa 57:15; Jam 4:6; 1Pe 5:5

TSK: Pro 3:35

wise : Pro 4:8; 1Sa 2:30; Psa 73:24

but : Pro 13:8; Psa 132:18; Isa 65:13-15; Dan 12:2, Dan 12:3

shall be the promotion of fools : Heb. exalteth the fools

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 3:10

Compare the marginal reference. This fullness of outward blessings does not exclude the thought of the "chastening"Pro 3:11, without which the discipline of life would be incomplete. "Presses"are the vats of a Roman vineyard, into which the wine flowed through pipe from the wine-press.

Barnes: Pro 3:11

Despise ... be weary - The temper is not that of contempt. To struggle impatiently, to fret and chafe, when suffering comes on us, is the danger to which we are exposed when we do not accept it as from the hands of God. Compare Jon 4:9; Job 5:17.

Barnes: Pro 3:12

The first distinct utterance of a truth which has been so full of comfort to many thousands; it is the summing up of all controversies (compare Joh 9:2) as to the mystery of suffering. The apostle writing to the Hebrews can find no stronger comfort Heb 12:6 than this; the Church, in her visitation service, has no truer message for the sufferer.

Barnes: Pro 3:13

The first beatitude of the Proverbs introduces a new lesson. "Getteth understanding,"literally as in the margin, probably in the sense of "drawing forth from God’ s store, from the experience of life"(as in Pro 8:35; Pro 18:22). The preciousness of wisdom is dwelt on here, not the use to be made of it.

Barnes: Pro 3:14

Compare Pro 2:4. "Fine gold"is apparently a technical word of that commerce, the native gold in the nugget or the dust.

Barnes: Pro 3:15

Rubies - The פנינים pânı̂ynı̂ym were among the costly articles of traffic, and red or rose-colored Lam 4:7. The last fact has led some to identify them with coral, or (as in the King James Version) with "rubies."Most commentators, however, have identified them with pearls, which may connect this passage with Mat 7:6; Mat 13:45. The words of the promise here are almost the echo of 1Ki 3:11-13.

Barnes: Pro 3:17

"Ways"and "paths"describe the two kinds of roads, the "highway"and the "byway."In both these he who was guided by Wisdom would walk securely.

Barnes: Pro 3:18

This and the other references in Proverbs Pro 11:30; Pro 13:12; Pro 15:4 are the only allusions in any book of the Old Testament, after Genesis, to the "tree"itself, or to its spiritual significance. Further, there is the tendency to a half-allegorizing application of that history. "The tree of life"which Adam was not to taste lies open to his children. Wisdom is the "tree of life,"giving a true immortality. The symbol entered largely into the religious imagery. of Assyria, Egypt, and Persia. Philo, going a step further, found in the two trees the ideal representatives of speculative knowledge and moral wisdom; and the same image subserves a higher purpose in the promises and the visions of Rev 2:7; Rev 22:2.

Barnes: Pro 3:19

Hereto Wisdom has been thought of in relation to men. Now the question comes, What is she in relation to God? and the answer is, that the creative act implies a Divine Wisdom, through which the Divine will acts. This thought, developed in Prov. 8, is the first link in the chain which connects this "Wisdom"with the Divine Word, the Logos of John’ s Gospel. Compare Psa 33:6; Joh 1:3. The words of the writer of the Proverbs take their place among the proofs of the dogmatic statements of the Nicene Creed.

Barnes: Pro 3:20

Compare Gen 1:7; Gen 7:11; Job 38. Looking upon the face of Nature, men see two storehouses of the living water, without which it would be waste and barren. From the "depths"rush forth the surging waves, from the "clouds"falls the gentle rain or "dew;"but both alike are ordered by the Divine Wisdom.

Barnes: Pro 3:21

Let not them depart - i. e., The wisdom and discretion of the following clause. Keep thine eye on them, as one who watches over priceless treasures.

Barnes: Pro 3:25

Under the form of this strong prohibition there is an equally strong promise. So safe will all thy ways be that to fear will be a sin.

Barnes: Pro 3:27-35

A marked change in style. The continuous exhortation is replaced by a series of maxims.

From them to whom it is due - literally, as in the margin. The precept expresses the great Scriptural thought that the so-called possession of wealth is but a stewardship; that the true owners of what we call our own are those to whom, with it, we may do good. Not to relieve them is a breach of trust.

Pro 3:28

Procrastination is especially fatal to the giving impulse. The Septuagint adds the caution: "for thou knowest not what the morrow will bring forth."

Pro 3:29

Securely - i. e., "With full trust,"without care or suspicion. Compare Jdg 18:7, Jdg 18:27.

Pro 3:31

A protest against the tendency to worship success, to think the lot of the "man of violence"enviable, and therefore to be chosen.

Pro 3:32

The true nature of such success. That which people admire is an abomination to Yahweh. His "secret,"i. e., His close, intimate communion as of "friend with friend,"is with the righteous.

Pro 3:33

The thought, like that which appears in Zec 5:3-4, and pervades the tragedies of Greek drama, is of a curse, an Ate, dwelling in a house from generation to generation, the source of ever-recurring woes. There is, possibly, a contrast between the "house"or "palace"of the rich oppressor and the lowly shepherd’ s hut, the "sheep-cote"2Sa 7:8 ennobled only by its upright inhabitants.

Pro 3:34

Surely - Better, If he scorneth the scorners, i. e., Divine scorn of evil is the complement, and, as it were, the condition, of divine bounty to the lowly (compare the marginal reference and the Pro 1:26 note).

Pro 3:35

The margin conveys the thought that "fools"glory in that which is indeed their shame. Others take the clause as meaning "every fool takes up shame,"i. e., gains nothing but that.

Poole: Pro 3:10

This is not the way to diminish thy estate, as covetous and profane persons allege, but rather to increase it.

Shall burst out shall be so filled, that they would burst out, if not carefully prevented.

Poole: Pro 3:11

Despise not the chastening of the Lord either,

1. By making light of it, or not being duly affected with if; and so this is one extreme opposed to the other in the next clause. Or rather,

2. By accounting it an unnecessary, and useless, and troublesome thing; but rather esteem it as a privilege and favour from God, and a benefit to thyself; for such negatives do oft imply the contrary affirmatives by a common figure called meiosis , as Pro 17:21 , and oft elsewhere. And this sense seems to agree better both with the following clause, which repeats the same thing with some aggravation, after the manner; and with the reason used to enforce this and the following command, Pro 3:12 , which concerns not such as are insensible, but rather such as had too deep a sense of the evil of affliction.

Neither be weary of his correction neither esteem it tedious and intolerable, but endure it with patience and cheerfulness.

Poole: Pro 3:12

Afflictions are not infelicities, but benefits and comforts, because their are testimonies of God’ s love, which is infinitely more desirable than any evil can be terrible. They show God’ s purpose, and desire, and care to purge us from our sins, and to make us fit for his presence and kingdom. This and the former verse seem to be here inserted in the midst of his commendations of wisdom, to remove an objection against the excellency and happiness of wise or pious men, taken from those many calamities to which such persons are frequently exposed, the reason of which providence he here giveth.

Poole: Pro 3:13

Happy is the man notwithstanding all his afflictions, that findeth wisdom; which supposeth his diligent searching for it, expressed Pro 3:4 .

That getteth Heb. that draweth out ; which expression implies two things:

1. That man hath it not naturally in himself, but must have it from another, even from God and his word.

2. That men should labour for it, as those do that dig and draw forth metals out of the earth.

Poole: Pro 3:14

It is more necessary and advantageous, because it is so, not only for this short life, but also to the future and everlasting life, in which gold and silver bear no price.

Poole: Pro 3:15

For true worth and usefulness.

Poole: Pro 3:16

Wisdom is here represented as a great and generous princess distributing gifts to her subjects. She giveth them long life , &c., unless when she foresees that these things would prove snares and mischiefs to them, as they very frequently do to others.

Poole: Pro 3:17

Are ways of pleasantness are exceedingly delightful, to wit, to those who know them and walk in them; whose judgment is certainly to be preferred before the contrary opinion of ungodly men, who are grossly ignorant of them, and professed enemies to them.

Are peace procure a blessed tranquillity in a man’ s mind and conscience, prosperity in his undertakings, and eternal rest with God in glory.

Poole: Pro 3:18

She is a tree of life she is a certain pledge and mean of everlasting life and happiness. He alludes to that tree of life , Gen 2:9 3:22 ; which if eaten by man in Paradise before his fall, should have perpetually preserved him in life, and health, and rigour; and intimates that this is the only restorer of that life which we have lost by sin.

That lay hold upon her that eagerly pursue after her, and when they overtake her do greedily and gladly apprehend and embrace her, as the Hebrew word signifies.

That retaineth her that holdeth her fast, and is constantly resolved not to forsake her.

Poole: Pro 3:19

By wisdom either,

1. By Christ, the co-essential and co-eternal Wisdom of God the Father. Or,

2. By that Divine perfection of wisdom, which is the fountain of that wisdom that is in man, which Solomon hath hitherto commended; and therefore the commendation of that wisdom tends to the commendation of this, which is a stream flowing from it.

Hath founded the earth hath fixed it in the lowest part of the world.

Established the heavens or fitted or ordered them; framed them in that exquisite order which now they have,

Poole: Pro 3:20

The depths are broken up that great abyss or depth of waters, which was mixed with and contained in the bowels of the earth, did break forth into fountains and rivers for the use of men and beasts; which is justly remembered here as an illustrious effect of God’ s wisdom, by which the earth was made habitable, and the waters serviceable.

The dew under which the rain is comprehended, as being of the same nature and use.

Poole: Pro 3:21

Them to wit,

wisdom and discretion of which he hath hitherto discoursed, and which are expressed in the end of this verse, and may be referred hither by a figure called trajection; and the words may be put into this order, let not sound wisdom and discretion depart from thine eyes , but keep them diligently. The like trajections are found in other texts of Scripture.

From thine eyes i.e. from the eyes of thy mind. Constantly and seriously meditate upon them, and upon those excellent precepts and rules which proceed from them.

Poole: Pro 3:22

Unto thy soul either,

1. To thee or thy person. They shall prolong and perpetuate thy life, and make it life indeed, to wit, pleasant and happy; whereas a miserable life is reputed a kind of death, and is oft so called. Or, to thy soul, properly so called. They shall quicken, and delight, and save thy soul.

Grace to thy neck like a beautiful chain or ornament about thy neck, as above, Pro 3:3 1:9 .

Poole: Pro 3:23

Walk in thy way manage all thy employments and concerns.

Safely or securely , or confidently , without danger or fear; casting thy care upon God in the discharge of thy duty.

Shall not stumble at those stumbling-blocks and temptations at which heedless sinners commonly stumble and fall. Thou shalt thereby be kept from falling into sin, and that mischief which generally attends upon it.

Poole: Pro 3:24

Free from distracting cares and terrors, which ofttimes haunt sinners even in their sleep, because thy mind shall be composed and serene through the sense of God’ s favour and providence, and the conscience of thine own integrity.

Poole: Pro 3:25

Be not afraid i.e. thou shalt not be afraid. For that it is a promise, seems most probable from the context; only it is for greater emphasis delivered in the form of a precept; I allow thee and require thee not to be afraid, which is both thy duty and privilege.

Of sudden fear for sudden and unexpected evils are most frightful and grievous. And fear is here put for the evils feared, as Pro 1:26,27 , and oft elsewhere. The desolation of the wicked; either,

1. Actively, which they bring upon thee. Or, rather

2. Passively, which befalls them, when the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity, as it is expressed, Isa 26:21 ; and thou mayst be apt to fear lest thou shouldst be involved in the common calamity; but fear not, for God will then hide thee in his chambers, as he promised, Isa 26:20 .

Poole: Pro 3:26

Thy confidence a sufficient and sure ground of confidence to thee.

From being taken in the snares either of sin or of mischief.

Poole: Pro 3:27

Withhold not good do not deny it, but readily and cheerfully impart it, which is implied in the contrary, as above, Pro 3:11 , and oft in this book, as we shall see. Good ; any thing which is good; either spiritually, as counsel, comfort, reproof, &c.; or civilly, the good things of the present life, as good is taken, Psa 4:6 , called this world’ s good , 1Jo 3:17 .

From them to whom it is due Heb. from the lords or owners of it ; from those who have any kind of right to it; either,

1. By the law of justice and equity, prescribed both by the natural and written laws of God, and by the civil laws of men. So this place commands the payment of just debts, and the restitution of things either found or committed to our trust, or taken from others by fraud or violence. Or,

2. (which seems to be chiefly intended by comparing this with the next verse, though the former is not to be excluded,) By that great and sovereign law of love or charity, which God hath written in the hearts of men by nature, and frequently and severely enjoined in his word, whereby every man is obliged according to his ability and opportunity, to pity and relieve such as are in real want or misery; who in that case are here called the owners of our goods, not in respect of men, as if men in want might seize upon the riches of others, but in respect of God, who is the sovereign Lord and only true Proprietary of all men’ s estates, who giveth them when and to whom he pleaseth, and who doth not give away his right, nor make men absolute lords of them to dispose them as they will, but only allows them the use and comfort of them upon such conditions, and with such reservations and rent charges, as I may call them, as he hath appointed, whereof this is one, that men should readily and freely communicate them to other men who need and require their help. And such actions, though they be acts of charity and bounty to men, yet, as to God, they are acts of righteousness, as they are called, Pro 11:18 2Co 9:9 , and in many other places.

To do it either,

1. To withhold it. Or,

2. To do good. And this clause may be added, either,

1. As a limitation, to intimate that God expects from men according to what they have, and not according to what they have not, as is said, 2Co 8:12 . Or,

2. As an argument to persuade them to partake the present season to perform this duty, when they are capable of so doing, because by the changes of this world, and the course of Divine providence, they may be disenabled from the performance of this great and necessary duty, and then they will be without excuse.

Poole: Pro 3:28

The former verse forbade the denial, and this forbids the delay of this duty.

Unto thy neighbour unto any man, as the word neighbor is commonly used in Scripture, as hath been oft proved.

I will give to wit, what is thy due, in manner before expressed, or what thou needest; for this word is generally used concerning free or charitable gifts, and not concerning due debts.

Poole: Pro 3:29

Devise not evil any thing injurious or hurtful. Having commanded doing of good, Pro 3:27,28 , he here forbids doing or designing any evil.

Dwelleth securely by thee relying upon thine integrity: do not therefore betray thy trust, which is hateful even to heathens.

Poole: Pro 3:30

Strive not either by words before the magistrate; or otherwise by thine actions.

Without cause without just and necessary cause.

If he have done thee no harm whereby he clearly implies that in case of injury a man may by all lawful means defend himself.

Poole: Pro 3:31

Envy thou not the oppressor for his impunity and success in his wicked designs, and the wealth which he gains by his unrighteous practices.

Choose none of his ways for what men envy in others they seek to obtain for themselves.

Poole: Pro 3:32

The froward or, perverse , who walketh in crooked or sinful paths, as the oppressor last mentioned; opposed to the upright man, who is called right or straight , as Deu 32:4 Pro 29:27 . Is abomination to the Lord ; God hates him, and therefore sooner or later he must needs be extremely and eternally miserable.

His secret is with the righteous they are God’ s friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers. Compare Psa 25:14 Joh 15:15 Rev 2:17 .

Poole: Pro 3:33

In the house of the wicked not only upon his own person, but also upon his posterity, and upon all his domestical concerns.

Poole: Pro 3:34

He scorneth he will expose to scorn and contempt, the scorners; proud and insolent sinners, who make a mock at sin , Pro 14:9 , and at God and religion also, and despise all counsels and means of amendment. Compare Psa 1:1 Pro 1:22 .

He giveth grace to wit, favour, both with himself and with men, as this word and phrase is used, Exo 3:21 11:3 12:36 Ecc 9:11 Luk 2:52

Poole: Pro 3:35

Shall inherit glory shall enjoy it not only for a season, as wicked men ofttimes do, but as an inheritance, constantly, and to perpetuity.

Shame shall be the promotion of fools instead of that glory which they greedily seek, they shall meet with nothing but ignominy. Or, as it is in the margin, shame exalteth or lifteth up fools , i.e. it makes them manifest and notorious, as this very word is used Pro 14:29 . Or, as the words lie in the Hebrew text fools take or carry away (as this word is here rendered by divers both ancient and modern translators, and as it is used Lev 6:10,15 , and oft elsewhere) shame , to wit, as his proper portion or inheritance; which is here very fitly opposed to the portion or inheritance of the just. And although the verb be singular, yet it agrees well enough with the noun plural, because this is taken distributively, such constructions being very usual in the Hebrew text.

Haydock: Pro 3:11

Him. Correction is rather a proof of love than of anger, Psalm iii. 19. (Calmet) ---

God thus shews that he approves of his servants; and therefore his other promises, which seem of a temporal nature, must be understood with reference to the next life. (Worthington)

Haydock: Pro 3:12

And as. Septuagint, "but he scourgeth every son whom he receiveth," as St. Paul quotes this passage, Hebrews xii. 6. The verb is now wanting in Hebrew, or ceab; "as a father" may signify " scourgeth, in piel, (Menochius) with i prefixed. (Calmet)

Haydock: Pro 3:15

Riches. Hebrew peninim, (Haydock) "pearls," Job xxviii. 18. (Calmet)

Haydock: Pro 3:16

Glory. Her hands are full, and she grants favours with profusion, (Haydock) as with both hands, promising eternal life. (Worthington)

Haydock: Pro 3:18

Life. Like that planted in paradise, Genesis ii. 9.

Haydock: Pro 3:19

Wisdom. Hitherto he had spoken of that virtue. Now he treats of the uncreated wisdom, (Calmet) which is God the Son. (Menochius) (Jansenius) (St. Gregory, Mor. xii. 4.)

Haydock: Pro 3:20

Out. The higher and lower waters being divided, (Calmet) or the channels formed to receive the waters. (Piscator) ---

It may also speak of the deluge. (Ven. Bede) ---

With. Hebrew, "have distilled dew." This is so copious, as to resemble rain in Palestine, Judges vi. 37., and 2 Kings xvii. 12.

Haydock: Pro 3:22

Mouth. There have been wise and virtuous men afflicted, ver. 11. But they have borne all with patience, and have merited a more glorious reward than what this earth could afford. (Calmet)

Haydock: Pro 3:27

Able. Protestants, "withhold not good from them to whom it is due, when it is in the power of thine hand to do it." Relieve the distressed. (Haydock) ---

They have a title to that wealth, since those who possess it are bound to relieve the indigent. (Calmet) ---

Septuagint, "refrain not from doing good," &c. (Haydock)

Haydock: Pro 3:28

Present. Alms in season are doubly valuable. (Worthington) ---

Antigonus acquired the title of Greek: Doson, "about to give," as he never gave, (Plutarch) but only promised.

Haydock: Pro 3:30

Cause. We may defend ourselves; but herein great discretion is necessary. (Calmet) ---

Cum pari contendere anceps est: cum superiore furiosum; cum inferiore sordidum. (Seneca, Prov.)

Haydock: Pro 3:31

Ways. Of injustice. Seek not to attain his prosperity by the same means. (Calmet)

Haydock: Pro 3:33

Want. Hebrew, "a curse." ---

Shall be. Hebrew, "he blesseth." (Haydock)

Haydock: Pro 3:34

Scorners. Literally, "he will delude the scorners." (Haydock) ---

He will treat them as they would treat others, Psalm xvii. 27. (Calmet) ---

Septuagint, "the Lord resisteth the proud," &c. So the apostles quote this passage, 1 Peter v. 5., and James iv. 6. (Haydock)

Haydock: Pro 3:35

Disgrace. They are seen by more, and their fall is more dangerous. (Calmet) ---

"A fool extols what is ignominious." (Pagnin) (Haydock)

Gill: Pro 3:10

So shall thy barns be filled with plenty,.... With plenty of corn; so that there will be a sufficient provision of bread for the eater for the ensuing year, and of seed for the sower when the time of sowing returns; so far should they be, it suggests, from being losers by honouring the Lord with their substance, that they should be gainers by it; instead of having less, should have abundantly more;

and thy presses shall burst out with new wine; not that they should really burst ^q for then the wine would be spilled, which would be a loss; but that they should be so full, that they should be ready to burst or run over: and so the Targum, and the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "and thy presses shall overflow with new wine". As the former clause denotes plenty of eatables, so this of drinkables; and both fulness of all sorts of provisions, promised to the liberal man; and may be an emblem of the large provisions of grace and glory, which the Lord has made for and bestows upon such that honour him.

Gill: Pro 3:11

My son, despise not the chastening of the Lord,.... This seems to be introduced to prevent an objection that may be made to the above promise of plenty; seeing the children of God are often afflicted in this world; even the wise and pious, and those that fear the Lord, and honour him; which is accounted for, and the reason of it given, in Pro 3:12. These words are cited in Heb 12:5, and are represented as an exhortation, spoken unto children, the children of God; by which it appears, that not any single person is meant by "my son"; and, as not here, so neither elsewhere in this book, where the same phrase is used. It is not to be limited to any son of Solomon's according to the flesh; nor to any person or persons, that applied to him for instruction, and were taught by him; nor to all the people of God in his time: but it has respect to the Jews in the times of the apostles; and even to all the children of God in all ages, who more or less endure afflictions, here called "the chastening of the Lord", because they are from him; whatever concern men or devils, or second causes, may have in them, they are originally from the Lord, either sent or suffered by him; they are indeed by his appointment, and are ordered, limited, and restrained by him, and are overruled for his glory and his people's good: they are not chastisements in a way of vindictive wrath and justice, which would be contrary to the satisfaction of Christ, the justice of God, his everlasting and unchangeable love, and to his word and oath; but they are in love; they are the chastisements of a father, in which he deals with them as with children; and uses them for the good discipline and instruction of them, as the word ^r here signifies; and therefore not to be "despised", or loathed and abhorred, as disagreeable food or physic be; or as if they were unnecessary and unprofitable, or unworthy of notice and regard; or as little, slight, and trifling things, without considering from whence they come and for what they are sent; but, on the contrary, should be regarded as useful and serviceable; see Job 5:17;

neither be weary of his correction; "rebuke" or "reproof" ^s; so in Heb 12:5; "when thou art rebuked of him", not in wrath and fury, but in love, as before. The same thing is meant by correction as chastening; and supposes a fault to be committed by him that is corrected, for God corrects none but for sin; and authority in the corrector, which he, as the Father of spirits, and as our covenant God and Father in Christ, has a right to do: he corrects by his Spirit, by his word, by his ministers, and by his providences, afflictive ones, which last is here meant; and it is always for good, at a proper time, and when necessary, in measure and with judgment: and of this the children should not be "weary", as grievous and intolerable; and especially should not be weary of their lives on account of it, in which sense the word is used in Gen 27:46 which has been the case of Job and others; but should bear it quietly and peaceably, and with patience, without fretting and murmuring; or should not "faint", as it is rendered in Heb 12:5; or sink under the weight, but cheerfully support under it. The two extremes, which men are apt to run into, are here guarded against; on the one hand, to make little or nothing of an affliction; to outbrave it, not to be affected with it, nor humble under the mighty hand of God; nor consider the rod, and him that has appointed it: and, on the other hand, to aggravate an affliction, as if no sorrow was like theirs, and to be quite dejected and overwhelmed with it.

Gill: Pro 3:12

For whom the Lord loveth he correcteth,.... This is a reason why the children of God should not despise corrections, nor be weary of them; since they spring from love, are given in love, nor is there any abatement of it in them: when the Lord chastens and corrects, he does not take away his lovingkindness from them; yea, it is because he loves them that therefore he thus deals with them; wherefore they ought to be patiently bore, and kindly taken by them;

even as a father the son in whom he delighteth; as a father chastens and corrects his son, whom he dearly loves, and has the greatest pleasure in, so the Lord chastens and corrects his people; see Deu 8:5. There is such a relation subsisting between them as that of father and son, which flows from the inexpressible love of God to them; and which is a love of complacency and delight in them, and is invariable and unchangeable, and continues the same under all their afflictions; as appears by what he does for them in them, and by the issue of them; he knows their souls in adversity, and chooses them in the furnace of affliction; he pays love visits to them, and comforts them under all their tribulation; he sympathizes with them, and supports them; he makes their bed in their affliction, and delivers out of it, or takes them to himself: the issue is always his own glory, and their good.

Gill: Pro 3:13

Happy is the man that findeth wisdom,.... Some connect these words with the preceding; as if the sense was, a good man, though he is chastened by the Lord, yet is a happy man; not only because his chastenings are in love and for good, but because he improves in spiritual knowledge and understanding by them; see Psa 94:12. Aben Ezra connects them with the former, but in a different manner, thus; "happy is the man that findeth wisdom", for by it he keeps from sinning, that chastisements may not come upon him. But rather the argument in praise of wisdom, and the advantages of it, insisted on in the preceding chapter, is resumed here and enlarged upon; and by wisdom is meant Christ, and a saving knowledge of him by means of his Gospel; and "finding" him supposes seeking him; which does not arise from nature, but the grace of God, and follows upon the sight of the need and worth of Christ; and is done in the use of means, as reading, praying, and attendance on the word and ordinances: and finding him is no other than an enjoyment of him by faith; which is a seeing him, a taking hold on him, and possessing him; who is to be found in the covenant of grace, being the Mediator, surety, and messenger of it; in the Gospel, which is full of him; in the promises of it, which hold him forth, and the blessings of his grace; in the ordinances, which direct unto him, and where he shows himself: for he is not to be found by the light of nature, nor by carnal reason, nor by the law of Moses; but by means of the Gospel, attended with the Spirit of wisdom and revelation in the knowledge of him; and a happy finding this, which fills the possessor with inexpressible joy! see Joh 1:41;

and the man that getteth understanding; Christ, and a spiritual understanding of him: this is not a proper acquisition of a man's own; an interest in Christ is not gotten by anything of man's; not by his good works, which are the fruits of grace; nor by faith and repentance, which are gifts of grace themselves; but it is given unto a man: and "getting" here signifies, as before, possession and enjoyment of Christ, as God's pure gift; as a man that is said to obtain the favour of God, when he enjoys it, and the effects of it, in consequence of finding Christ, Pro 8:35; where the same word is used as here. The word signifies to "draw out" ^t; as metals are drawn out of the earth by searching and digging for, or as water out of a well; thus Christ, and the knowledge of him, are drawn out of the mines and fountains of the Scriptures, by such that seek after him aright. Aben Ezra interprets it, that draws or brings it out from another, and learns it; the true believer in Christ hears and learns of the Father, and so comes to Christ, and enjoys him, Joh 6:45. The Targum is,

"who causes understanding to spring up;''

as water out of a well or fountain; out of his heart, as Gersom; or, as Jarchi, who has learned wisdom, that it is ready to break out, at his mouth; out of the abundance of it in his heart, his mouth speaketh; as such that know Christ cannot but speak to others of the things they have heard and seen, Mat 12:34.

Gill: Pro 3:14

For the merchandise of it is better than the merchandise of silver,.... The believer is a spiritual merchant; faith is a trading with and for Christ, and for spiritual and heavenly things by him; and because there is a parting with something for Christ, as a man's sinful lusts and pleasures, his own righteousness, his friends and relations, when set in opposition to or competition with him, and even life itself, when called for; and because he runs a risk of suffering reproach, afflictions, and death itself; therefore this concern with him, and enjoyment of him, is called a "merchandise", which is "better than that of silver", or than silver which is got by merchandise: for Christ, and the things of Christ, are more valuable than silver, and to be preferred unto it; more useful and profitable than silver is, which a man may have a large abundance of, and lose his soul, whereas by Christ is the salvation of it; more satisfying than silver is, with which a man is never satisfied, whereas he that has Christ has enough, having all things; more pleasant in obtaining, and more safe in enjoying; a great deal of anxiety and vexation attend the one, and inexpressible pleasure the other; and more durable and lasting than that, the enjoyment of Christ is for ever;

and the gain thereof than fine gold; the doctrines and ordinances of Christ are more to be desired than gold, yea, than fine gold; the blessings of grace by Christ, such as redemption, pardon of sin, &c. are not obtained by corruptible things, as silver and gold, but are more precious than they; and even the graces of Christ in the hearts of his people, as faith, hope, and love, are more precious than gold that perisheth; and much more preferable must he himself be, and the gain that accrues to a believer by him, which is cent per cent an hundred fold, even in this world, and in the world to come everlasting life: it is all clear gain a believer gets by Christ and trading with him; he has him, and all with him, without money and without price; he has that which is more worth than the gain of the whole world, even the salvation of his immortal soul; the riches he has by Christ are immense and unsearchable, the riches of grace and glory; it cannot be said how great this gain is.

Gill: Pro 3:15

She is more precious than rubies,.... Or "pearls" ^u, as some; which were formerly esteemed above all precious stones; the eastern were the more valuable ^w, which Solomon had most knowledge of; Christ is the pearl of great price, of more value than any pearl, or all put together, Mat 13:46; See Gill on Job 28:18; or "carbuncles" ^x, as others. The Targum and Septuagint render it in general terms "precious stones"; and the Vulgate Latin version, "than all riches"; there is a beautiful gradation in this and Pro 3:14, wisdom is first preferred to silver, then to "fine gold" ^y, and here, to "precious stones" Christ is precious, exceeding precious in his names and titles, Messiah, Jesus, Immanuel, &c. in his divine nature, and the perfections of it, which show his condescension and grace to become a Saviour, assure of his ability to save, and render his mediatorial performances valuable; in his person as God and man; in the beauty, fulness, and fitness of it; in his power, wisdom, grace, &c. in his offices, his priestly office; in his satisfaction, his blood, righteousness, and sacrifice, are precious; in his intercession, which is ever acceptable and prevalent; in his prophetic office, his Gospel is precious, every truth and promise of it; in his kingly office, all his ordinances and appointments, his commandments are more to be loved than gold, yea, than fine gold; in all his relations and characters, and in everything that belongs to him; he is so to them that believe, and to none else; 1Pe 2:7; these see the need and worth of him, receive much from him, and live upon him; and especially he is precious to them at first conversion; and so he is after desertions, and long absence; and under temptations and afflictions, losses and disappointments; and in the hour of death: and he is superlatively precious, "more precious than rubies", or any precious stones; of a superior lustre and glory to them, being "the brightness of his Father's glory"; and of more intrinsic worth and value, of greater price than any pearls, and more enriching to his possessors, for such possess all things;

and all the things thou canst desire are not to be compared unto her; this takes in a very great compass: there are many things that are very desirable, and the desires of man's heart are very extensive, and not easily satisfied; there are the precious things of heaven, brought forth by the sun and moon; and the precious things of the earth, which are either upon it or in it, in the bowels of it, and upon the plains, and hills; but none of equal worth with Christ; there are many precious and excellent, and desirable persons in the world, neighbours, friends, relations, and acquaintance; saints on earth, and angels in heaven; yet none to be valued with Christ, and compared to him; see Psa 73:25.

Gill: Pro 3:16

Length of days is in her right hand,.... Wisdom is here represented as a queen, as indeed she is above all kings and queens; see Pro 8:15; holding in one hand, instead of a sceptre, "length of days"; and in the other, instead of a globe, riches and honour: the allusion is thought by some on this clause to be to an ancient custom of numbering things, and the ages of men, by the hand and fingers, beginning with the left hand, and when they came to a hundred went to the right ^z; so that in that might be truly said to be "length of days", few arriving to that number: or rather the reference is to what Solomon received of the Lord, who, asking wisdom, had not that only, but a long life, and riches and honour; see 1Ki 3:11. Some think that only temporal blessings are here meant, and, because health and long life are preferable to wealth and honour, the former are said to be in the right hand, and the latter in the left; but seeing in the preceding verses the advantages of wisdom are superior to silver, gold, and precious stones, it can hardly be thought that she should be represented as only having temporal blessings in her hands to bestow on her followers. Others are of opinion that spiritual and eternal blessings are the right hand ones, being the principal; and temporal blessings are the left hand ones, as being the less valuable, Mat 6:33; but to me they seem all of one sort, all spiritual and eternal ones, even those of the left hand, by comparing this passage with Pro 8:18. By "length of days" is meant "length of days for ever and ever", Psa 21:4; or eternal life, a life of vision or enjoyment of God; a life of perfect knowledge, holiness, and pleasure; being free from all the imperfections, difficulties, and distresses of the present one, and which will last for ever; this is in the hand of Christ, not the promise and grant of it only, but the thing itself, in consequence of his asking it of his Father: and which he has in a covenant way, and so has a right and power to bestow it: and it being in his hands shows both the valuableness and the security and safety of it; and also that it is to be had from him, and is in his gift, and in no other; and is a pure gift of his grace; wherefore happy is the man that finds Wisdom, or Christ, since he finds and has eternal life in him;

and in her left hand riches and honour; by "riches" are meant not temporal riches, for these are not always to the wise, nor to the children of Wisdom, nor of Christ; and all that have these are not happy, nor are they durable: but spiritual riches are intended, the riches of grace; of pardoning, justifying, and sanctifying grace, and of all supplies of grace; and also the riches of glory, which are solid and satisfying, immense and unsearchable, lasting and durable: and by "honour" is designed not the honour which comes from men, or the honour of this world; for such who find Christ, and are possessed of him, and profess him, have but a small share of this, being, generally speaking, accounted the faith and offscouring of the world; but yet they are the children of God, and so have that name which is better than to be the sons and daughters of the greatest monarch; they are the spouse of Christ, and so his queen that stands at his right hand in gold of Ophir; they are made kings and priests unto God, and shall reign with Christ for evermore; this honour have all the saints, and is what is in the hands of Christ to give, and does give, to all that believe in him: or "glory" ^a, as the word signifies; the glory of God, eternal glory; this as well as grace is Christ's gift, Psa 84:11.

Gill: Pro 3:17

Her ways are ways of pleasantness,.... The "ways" and methods which Christ took to bring about the salvation of his people; some in eternity, as engaging as a surety for them, entering into a covenant with his father on their account, taking the care and charge of their persons, grace, and glory; others in time, as the assumption of their nature, obedience to the law, suffering and dying in their room and stead, rising again, ascending to heaven, and interceding for them; calling them by his grace, clothing them with his righteousness, and keeping them by his power unto salvation, and at last introducing them into his kingdom and glory. These are "pleasant", to view the love of Christ in them, the success that attended them, the glory of God brought about hereby, and the salvation of his people; which is exceedingly pleasant, being agreeable to all the perfections of God; suitable to the case of sinners, full and complete in itself, free to them, and of an everlasting duration; it is this which makes Christ so pleasant to souls, and the Gospel also: or else the ways which Christ has prescribed and directed his followers to walk in are here meant; as himself, who is the principal way, and the only way to the Father, and to heaven and happiness; also the ways of faith, holiness, and truth, the ways of Christ's commandments, and all the ordinances of the Gospel and institutions of religion; which are "pleasant", when the presence of God and Christ is enjoyed in them; when the heart is enlarged with the love of God and Christ; when assisted therein by the Spirit of God, having good food and refreshment in them, and good company with them; and which, though attended with much tribulation, end in eternal pleasure;

and all her paths are peace; the "paths" which Christ has trod in to procure the peace of his people; he appeared in the council of peace, and assisted in it; he entered into a covenant of peace with his Father; he assumed the nature of his people, in order to be their peacemaker; he took the chastisement of their peace upon him; he obtained it by the blood of his cross; he sends his ministers to publish it, and his Spirit into the hearts of men to reconcile them to this way of peace and salvation by him; and the result of all this is, that an honourable "peace" is made for sinners, and peace of conscience is enjoyed, which passeth all understanding, flowing from the blood, righteousness, and sacrifice of Christ; and the whole issues in eternal peace in the world to come. Likewise all those "paths" which Christ instructs his people to walk in; as the paths of faith and obedience, these lead to the enjoyment of "peace" here and hereafter; there is much peace had in a way of believing, and great peace have they which love the law of God, and the commandments of Christ, and obey them; they may meet with much uneasiness at times in their own spirits, by reason of sin, temptation, and desertion; they may bring the malice of the world upon them, and have much trouble from it, and too, too often, disagree among themselves; and yet, after all, they have that peace which others have not while they live; and, when they die, they depart in peace, and enter into eternal peace. Now all this is true, not of unregenerate persons, who desire not the knowledge of Christ, and to whom there is no peace, but of true believers in him.

Gill: Pro 3:18

She is a tree of life,.... Or "lives" ^b; so Christ is called, Rev 2:7; in allusion to the tree of life in the garden of Eden, Gen 2:9; he being the author of life, natural, spiritual, and eternal; which souls may come at, and pluck and eat of the fruit which is upon him in great plenty and variety, even all the blessings of grace and glory;

to them that lay hold upon her; which is expressive of an act of faith on Christ, Heb 6:18; faith lays hold on the person of Christ as a Saviour, and will have him and no other; it comes to the blood of Christ, and deals with it for pardon and purification; it lays hold on his skirt, who is a Jew, on the robe of his righteousness, and puts it on; it lays hold on his strength, and goes forth in it, in the exercise of grace and discharge of duty; it lays hold on his covenant, the blessings and promises of it, and takes them to itself: and this act supposes danger without him, safety in him, a view of suitable provisions for food and clothing with him; some strength of grace, and some degree of resolution; also condescension on Christ's part to suffer himself to be handled by them; and likewise that he first took hold on them and brought them out of a state of nature to himself: great encouragement there is for sensible sinners to lay hold on Christ; he is set before them in the Gospel to be laid hold on; he never discourages any from so doing, nor casts out any that come to him; he is able to bear the stress of their salvation they lay upon him; multitudes of lost sinners have been saved by him: and he is a tree of life, as the text says, to such persons; they have spiritual life, and the support and comfort of it, from him now, and may expect everlasting life from him hereafter;

and happy is everyone that retaineth her; or "holds her fast" ^c; see Son 3:4; as such may be said to do who constantly apply to him for fresh communications of grace; who walk on in him as they have received him, and hold fast the profession of their faith in him. The phrase is expressive of great affection to him, and strong faith in him; faith keeps its hold of Christ through great darkness and many difficulties; oftentimes the soul walks in darkness, and yet stays itself on Christ, and, Abraham-like, believes in hope against hope. Faith is sometimes very low, and yet lets not go its hold; it fails not, through the prevalent intercession of Christ; it cannot so let go its hold as that there is a parting; a partial departing there may be, but not a total one: however, it is sometimes very difficult for faith to keep fast hold of the Redeemer; it is for the honour and comfort of believers so to do; and it is their mercy that interest in Christ, and salvation by him, do not depend on acts of faith; for, though "we believe not, yet he abides faithful", 2Ti 2:13; nevertheless happy are they that retain him, or are steadfast in their faith on him; they have much communion with him now, and shall live with him for evermore hereafter.

Gill: Pro 3:19

The Lord by wisdom hath founded the earth,.... He has created all things, and made the world by his Son, the Wisdom of God, Eph 3:9, Heb 1:2; not using him as an instrument; but, he being an efficient cause with him, to him, as to the first cause, the creation of all things is ascribed, Joh 1:1; and particularly the laying the foundation of the earth, Heb 1:10; and though this is true of the divine perfection of wisdom, Jer 10:12; yet from the context it appears best to understand it of the essential Wisdom of God, Christ Jesus; the Jerusalem Targum of Gen 1:1; is, "by wisdom God created", &c. and this serves greatly to set forth the dignity and excellency of Wisdom, or Christ, and so the happiness of that man that finds him; with this the account of him is closed and crowned;

by understanding hath he established the heavens: or prepared, adorned, and beautified them, by placing the luminaries in them, and directing their station, motion, and influence; the making of the heavens, with all the host of them, is ascribed to the essential Word or Wisdom of God, Psa 33:6.

Gill: Pro 3:20

By his knowledge the depths are broken up,.... From whence fountains and rivers flow, and whereby that great cavity was made which holds that large confluence of waters called the sea, Gen 1:9. Some refer this to the breaking up the fountains of the great deep at the flood, Gen 7:11; and others to the dividing of the waters of the Red sea when Israel came out of Egypt, Psa 78:13; all wonderful works of divine wisdom, and show the greatness of him, in whom are "hid all the treasures of wisdom and knowledge", Col 2:3, by whom they were done;

and the clouds drop down the dew; which makes the earth fruitful, and is put for all the blessings of nature, Gen 27:28; the drops of dew are begotten by the Lord, they have no other father but him; the vanities of the Gentiles cannot produce them; he who fills the clouds with them, from whence they descend, is no other than the mighty God; and such is Christ the Wisdom of God. Some understand this in a mystical sense of Gospel ministers, and of the dew of Gospel doctrine, dropped and distilled by them under the influence and direction of Christ; see Deu 32:2; but the literal sense is best.

Gill: Pro 3:21

My son, let not them depart from thine eyes,.... Meaning not the things done by Wisdom; though it is good to contemplate his works of creation and providence, which serve to set forth the glory of Christ, and lead into adoring and admiring views of him, and to thankfulness to him; but wisdom, understanding, and knowledge, whereby these things are done, which are but so many names of Christ: we should always set him before us, keep him always in view, be ever looking to him by faith, and never suffer him to depart from our eyes; we should always have in sight his divine Person for our acceptance with God, the greatness and glory of it to encourage our faith and hope in him; we should keep in view his righteousness for our justification, and which we should ever make mention of at the throne of grace, and hold it forth in the hand of faith against all charges and accusations of law and justice, Satan, or our own hearts; we should be continually looking to his blood for peace and pardon, healing and cleansing; and our eyes should be at all times on his fulness, for fresh supplies of grace, for spiritual food, or the daily bread of our souls, and for spiritual strength and comfort; we should always consider him as the Saviour, and be exercising faith on him as such, for there is no other; and should always look upon him as the Mediator between God and man, and make use of him; and he should be ever before us as our example, both in the exercise of grace and performance of duty, to copy after; and we should always keep sight of him while running our Christian race, as the forerunner for us entered, and as the mark for the prize of the high calling of God. And not only Wisdom, or Christ, but all the things that are said of him in the context, we should never lose sight of; the exceeding great gain got by him, the superlative preciousness of him, the fulness of blessings in both his hands, the pleasantness and peaceableness of his ways, the usefulness of him as a tree of life to those that lay hold upon him and retain him, and the works of nature and providence done by him, Pro 3:14. Moreover, this may include all the truths and doctrines of Wisdom, or Christ; for, if the law and its precepts were to be upon the hands and as frontlets between the eyes of the Israelites, and so be ever in sight, then much more the doctrines of the Gospel, Deu 6:8. It is observable that the Septuagint here makes use of the same word the apostle does in Heb 2:1; speaking of Gospel truths; See Gill on Heb 2:1; these are meant in the next clause; and some by a transposition place them thus, "let not sound wisdom and discretion depart from thine eyes, keep" them; for by

sound wisdom is meant sound doctrine, the wholesome words of Christ, the solid and substantial truths of the Gospel. The Vulgate Latin version renders it, "keep the law"; but the Syriac version, much better, "keep my doctrine", the doctrine of the Gospel; which also is meant by

discretion, or "counsel" ^d, as some render the word, and as the Gospel is called, Act 20:27; this should be kept; the doctrines of it should be held fast and not let go, or be departed from; and the ordinances of it should be observed and kept, as they were delivered, from a principle of love, and a view to the glory of Christ; the advantages arising from them follow.

Gill: Pro 3:22

So shall they be life unto thy soul,.... Give it a better life than it naturally has, though immortal; Christ is both the spiritual and eternal life of the souls of those that look unto him by faith; and his Gospel, and the doctrines of it, are the means of reviving drooping saints, and of quickening them to the discharge of their duty; wherefore both he and they should be kept in continual view, and held fast;

and grace to thy neck; an ornament to that and to the whole man; how ornamental is Christ and his righteousness to a believer! how lovely is the person that is steady in his principles, and regular in his practices! who stands fast in the truths of the Gospel, and whose conversation is as becomes it! see Pro 1:9.

Gill: Pro 3:23

Then shall thou walk in thy way safely,.... In the way of thy duty and business, without fear of any enemy; having in sight the Captain of salvation gone before, and walking in such ways of pleasantness and peace as Wisdom's are; and having such a lamp to the feet, and such a light unto the paths, as the Gospel and its doctrines be;

and thy foot shall not stumble; at the word and the truths of it, as some men do, being thereunto appointed; and at Christ, the stumbling stone laid in Zion, particularly at his justifying righteousness; see 1Pe 2:8.

Gill: Pro 3:24

When thou liest down thou shalt not be afraid,.... That is, when thou liest down on thy bed at night in order to take sleep, having committed thyself into the hands of a faithful Creator and covenant God and Father, and of Christ the Redeemer and Wisdom of God; thou shalt not be afraid of thieves breaking in to hurt thy person or rob thee of thy property, or of fire to consume thy dwelling and substance, and of nocturnal apparitions and diabolical spectres deceiving thy sight and disturbing thy mind: or when thou art "asleep" ^e, for so the word also signifies; thou shall not be surprised out of it with any of the above things, or terrified in it with uneasy imaginations, anxious cares, and distressing dreams;

yea, thou shalt lie down, and thy sleep shall be sweet; free of all uneasy thoughts and cares, sound and refreshing, pleasant and comfortable, like that of the labouring man, Ecc 5:12; see Psa 4:8. This epithet of "sweet" is often given to "sleep" in poetic writings ^f.

Gill: Pro 3:25

Be not afraid of sudden fear,.... Of anything terrible that comes unawares, unthought of, by any of the above things mentioned in the preceding note; or by any rumours and reports of danger being near at hand; always think thyself safe in the arms of Wisdom, and under the care of Israel's keeper, who neither slumbers nor sleeps;

neither of the desolation of the wicked when it cometh; either of the desolation which wicked men threaten to bring, and are suffered to bring, upon the godly for the sake of religion; either on their persons or goods, since suffering at their hands in such a cause is to the honour of saints, and for the glory of God; or of the desolation which comes upon the godly, for God is able to deliver him from it, as Noah and his family from the universal deluge, and Lot and his family from Sodom and Gomorrah; or if they promiscuously fall in it, nevertheless it will be well with them to all eternity.

Gill: Pro 3:26

For the Lord shall be thy confidence,.... The object of it, in whom thou shall put thy confidence, and be safe and secure from all fear and danger: or "the Lord shall be in thy confidence" ^g; shall support thee in it, and maintain that, so that thou shalt not cast it away; the word used has sometimes the notion off oily in it, and Jarchi, from the Jerusalem Talmud, produces a sense agreeable to it;

"the Lord shall be in things in which thou art foolish;''

which, how absurd it may seem to be, will admit of a good interpretation; that the Lord will be with Wisdom's followers in things which may seem foolishness to the world; as Christ, the things of Christ, and the things of the Spirit of Christ, the Gospel, and the doctrines of it, are. The Targum is,

"the Lord shall be thine help,''

in all times of distress, difficulty, and danger;

and shall keep thy foot from being taken; in the snares of sin, temptation, and mischief; in those which Satan and the world lay for God's people; from these the Lord preserves them; wherefore happy are those that have an interest in Christ, who find and enjoy him.

Gill: Pro 3:27

Withhold not good from them to whom it is due,.... Honour, reverence, and tribute, to civil magistrates, Rom 13:7; just payment of debts to creditors, and alms to the poor, which, by what follows, seems to be chiefly intended; and the Septuagint render it,

"do not abstain to do well to the needy;''

and Aben Ezra interprets it of the poor; to them alms are due because of their wants, and by the appointment; of God; hence called "righteousness", in some copies of Mat 6:1; so money kept from the poor "mammon of unrighteousness", Luk 16:9. They are, as the word in the Hebrew text signifies, "the owners thereof" ^h: rich men are not so much proprietors of good things as they are God's alms givers or stewards to distribute to the poor; and, as often as men have opportunity, they should do good in this way to all, especially to the household of faith, Gal 6:10; this will hold true, as of temporal good things, so of spiritual; as good advice, exhortation, and doctrine. The Vulgate Latin version is, "do not forbid him to do well that can"; which sense is favoured by Jarchi: and as we should not abstain from doing good ourselves, so neither should we forbid, hinder, or discourage others; but the former sense is best;

when it is in the power of thine hand to do it; not to hinder others, as Jarchi, but to do good; when a man has a sufficiency in his hands to do good with; has not only enough for himself and his family, but something to spare; when he has both opportunity and ability; and when he can do it at once and without delay, as follows.

Gill: Pro 3:28

Say not unto thy neighbour,.... Either to whom thou art indebted, and who comes for the payment of a just debt; or to any poor and indigent person that applies for alms:

go, and come again, and tomorrow I will give; go home, and come tomorrow, and I will pay thee what I owe thee; or do not trouble me now, come another time, and perhaps I may relieve thy wants: this should not be said, because a man cannot be sure of tomorrow that he shall ever see it; nor may it be in the power of his hands, should he live unto the morrow, to do as he promises; his substance may be taken from him; and besides, in the mean time, the poor object may perish for want of relief;

when thou hast it by thee; money to pay thy debts with, or to give alms to the poor; and therefore should give readily and at once, and not make any excuses and delays; "bis dat, qui cito dat". Some make this to be part of the covetous man's words, saying, "and there is with thee"; or thou hast enough, thou hast no need to ask of me; thou hast what thou askest; thou art not in want; thou art richer than I; but the other sense is best. The Septuagint and Arabic versions add,

"for thou knowest not what the day following may bring forth;''

or may happen on it.

Gill: Pro 3:29

Devise not evil against thy neighbour,.... Or, "plough not evil" ⁱ; turn not up thy heart to find evil against thy neighbour, as the earth is turned up by the plough; see Hos 10:13. Do not contrive and form schemes in thy mind and thoughts to do him any injury, in his name and character, in his person, property, or family: a good man should devise all the good he can to his fellow creatures, but not evil to any; especially to his neighbour, and as described in the next clause;

seeing he dwelleth securely by thee; having a good opinion of thee, and not suspecting any ill design against him, thinks himself, goods, and family, in safety; and is under no concern to provide for his security, placing his confidence in thee, and perhaps to such a degree as to entrust with his secrets. Now to project evil against such a man is exceeding base; it is doubly sinful; this is an aggravation of the iniquity.

Gill: Pro 3:30

Strive not with a man without cause, Either by words, in a wrangling, quarrelsome, and contentious way, for mere trifles; when there is no foundation for it, no just reason given to form a complaint, or pick a quarrel upon; or by deeds, by lawsuits, when there is nothing to proceed upon; or it is so trifling, that it is not worth while to litigate it or contend about: such, who strive either way, are far from following the example of Wisdom or Christ, and from taking his advice, Mat 12:19;

if he have done thee no harm; no real hurt to thy person, nor injury to thy substance; if he has not abused nor defrauded thee, nor taken any thing from thee by force or fraud, nor withheld from thee what is thy right and due. But otherwise the laws of God and man ought to take place; right may be sought for, and justice should be done.

Gill: Pro 3:31

Envy thou not the oppressor,.... The man that gets wealth and riches by acts of injustice, by oppressing the poor, by rapine and violence; do not envy his prosperity, and the substance he is possessed of; do not wish to be in his place and circumstances, to enjoy his affluence and ease; do not look upon his happiness with an envious eye and a fretting heart; he is far from being a happy man; his end will be bad; see Psa 37:1;

and choose none of his ways; which he has used to get his riches in; do not follow him in them; for should you do as he has done, and get ever so much, since this would be with the loss of your souls, of what advantage would it be? He makes the best choice that chooses the "good part" that shall not be taken away, Luk 10:42; Christ, and the ways of Christ.

Gill: Pro 3:32

For the froward is abomination to the Lord,.... The perverse man, that pleases not God, and is contrary to all men, as the Jews were; one froward in his words and actions: "who transgresses the law", as the Arabic version renders it; one that acts contrary to the nature, will, and word of God; and such an one is not only abominable in his sight, but an "abomination" itself; it is sin, which is that abominable thing that God hates, that makes him so: and the Targum is,

"for iniquity is abominable before the Lord;''

but his secret is with the righteous: not such who are outwardly so to others, or trust in themselves that they are righteous, or seek for righteousness by their own works; but such who are justified by the righteousness of Christ, which faith receives from him, and in consequence of which a man lives soberly and righteously: with these the "secret" of the Lord is; of his love, grace, and favour, which was from everlasting, and is manifested in regeneration; of his purposes of grace, with respect to election, redemption, calling, and adoption, which is made known in effectual calling; of his covenant, as that he is their covenant God, Christ is their covenant head and Mediator, and that they have an interest in all the grace, blessings, and promises of it; of the Gospel, and the several mysteries of it, which are so to carnal men; of his providences, what he is doing, or what he is about to do, and will do hereafter, Amo 3:7; and of communion and fellowship with him. The phrase denotes friendship and familiarity; God deals with the righteous as a man does with his intimate friend, converses freely with him, and discloses his secrets to him: and the word is rendered "confabulation" by the Targum, Syriac, and Vulgate Latin versions; see Job 29:4.

Gill: Pro 3:33

The curse of the Lord is in the house of the wicked,.... The wicked man, being a transgressor of the law, is under the curse of it; and all that he has, his house, his substance, his very blessings are curses; see Mal 2:2; he is accursed amidst his greatest affluence, and sometimes from a plentiful estate is reduced to penury and want: and Aben Ezra interprets it, "the curse of want"; and the Vulgate Latin version is, "want from the Lord is", &c.

but he blesseth the habitation of the just; the righteous man, as before described; he is blessed himself, having the righteousness of Christ imputed to him, and his sins forgiven him for his sake; and what he has of worldly substance, though it be ever so little, he has it with a blessing; and therefore it is better than the riches of many wicked men; his house, though it is but a courage, as the word ^k here signifies, is blessed with the presence of God in it; his family, his children, and servants, are blessed, having his instructions and example, and especially when made effectual by the grace of God; as the house of Obededom was blessed for the sake of the ark, so is a just man's house, being a "bethel", an house of God, blessed on account of his worship in it; see 2Sa 6:11.

Gill: Pro 3:34

Surely he scorneth the scorners,.... That make a mock at sin, a jest of religion, that scoff at the doctrines of the Gospel and the professors of it; these the Lord looks upon, laughs at, and has them in derision. The Greek version and two apostles render it, "he resisteth the proud", 1Pe 5:5. Such who are haughty and arrogant, that exalt themselves and despise others; as those of a pharisaical spirit are and do, are abhorred and despised by the Lord; he sets himself against them, is their enemy, "and scatters them in the imagination of their hearts", Luk 1:51. L'Empereur observes ^l that this version is quite agreeable to the Hebrew text and the sense of Jewish writers: R. Alshech says, that לצים, rendered "scorners", are such who will not look upon the divine Being, but go on boldly in sin, as if there was no God; and Kimchi explains the word by מתגאים, who exalt themselves, or are proud; and because proud men yield to none, but resist others, hence the verb is used, by the Septuagint, to resist; agreeably to which the Targum is,

"he shall drive away;''

and Alshech,

"he shall destroy;''

and Gersom,

"God shall make others mock them;''

which is, to resist them;

but he giveth grace unto the lowly; or humble souls; such who are made truly sensible of sin, and lie low in their own sight on account of it; who, sensible of the imperfection and insufficiency of their own righteousness, submit to the righteousness of Christ; ascribe their salvation, and all the blessings of it, to the free grace of God; own the deficiency of their duties, and disclaim all merit in them; think the worst of themselves, and the best of others; and humble themselves under the mighty hand of God, and are patient under every adverse dispensation of Providence; knowing what their deserts are, how undeserving of any favour, and how deserving of the divine displeasure. Now God first gives grace to these persons to make them thus humble and lowly which they are not naturally, and then he gives them more grace, according to his promise; and it is in proof of God's giving more grace to such persons that the Apostle James produces this passage, Pro 4:6. Grace is God's gift, first and last, what is had in first conversion, in after supplies, and for perseverance to the end: sanctifying, justifying, pardoning, and adopting grace, are the pure gifts of God, of his own favour and good will, without any merit, motive, or condition in the creature; and which he gives liberally and bountifully; for not favour with men is here meant, as some think, but the grace of God.

Gill: Pro 3:35

The wise shall inherit glory,.... The wise are the same with the just and lowly before mentioned, to whom God gives grace, and to these he gives glory. The "wise" are such who are so, not in a natural, civil, or notional sense, or that are wise in the things of nature, in civil affairs and in speculative matters of religion; but in a spiritual sense, who are wise unto salvation; who know themselves, the sinfulness of their nature, their inability to do that which is good, and their want of righteousness to justify them before God; who are sensible of the sickness and diseases of their souls, their spiritual poverty, and their great folly and ignorance with respect to things of a spiritual nature; who know Christ, and him crucified, the way of peace, pardon, righteousness, and salvation by him; that know him, not only notionally, but so as to apply unto him, and rest on him for salvation; who build it on him the foundation, on him only, and give him all the glory of it; and who have also a competent knowledge of the Gospel, and a comfortable experience of the truths of it; and who take up a profession of religion upon such an experience, and hold it fast without depending on it, and have a conversation becoming it, walking circumspectly, not as fools, but as wise. Now these shall "inherit glory"; not the glory of this world, or honour among men in it; but the glory of another, of which the glory of this world, and of, he most excellent things in it, is but a faint resemblance: it is unseen, inconceivable, and incomparable; it is an eternal glory which Christ is entered into, and the same the Father has given him; and will lie in the vision of God, and communion with him; in beholding the glory of Christ, and in having a glory put upon them both in soul and body: and this they shall enjoy as an inheritance; not by purchase or acquisition, but by free gift; as a bequest of their Father; which comes to them as children, through the death of Christ the testator, and will be possessed for ever, as inheritances run;

but shame shall be the promotion of fools; not fools in a natural, but in a religious sense; such who know not themselves, nor the way of salvation; who mock at sin, and scoff at religion: these and everyone of these "shall take" or "lift up shame" ^m, as their part and portion, alluding to the heave offering under the law, in opposition to the glory the wise shall inherit and possess. Or, "shame shall lift up fools" ⁿ; hold them forth, and make them manifest and conspicuous: all the promotion they shall be raised unto will be only shame and confusion, if not in this world, yet in that to come; for, when they shall rise from the dead, it will be "to shame and everlasting contempt", Dan 12:2. The Targum is,

"fools shall receive tribulation;''

that shall be their inheritance in the other world.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 3:10

¹ tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”

² sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).

³ tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).

NET Notes: Pro 3:11

¹ tn Heb “the discipline of the Lord.”

² tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.

NET Notes: Pro 3:12

¹ tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).

² tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.

³ tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

NET Notes: Pro 3:13

¹ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

² tn Heb “the man” (also again in the following line).

³ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

⁴ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

NET Notes: Pro 3:14

¹ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

² tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

³ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

⁴ tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

⁵ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

⁶ tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

NET Notes: Pro 3:15

¹ tn Heb “all of your desires cannot compare with her.”

² tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

³ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

⁴ tn Heb “All of your desires do not compare with her.”

NET Notes: Pro 3:16

¹ tn Heb “length of days” (so KJV, ASV).

NET Notes: Pro 3:17

¹ tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”

NET Notes: Pro 3:18

¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

² sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

³ tn Heb “lay hold of her.”

⁴ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

NET Notes: Pro 3:19

¹ tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).

² sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.

NET Notes: Pro 3:20

¹ sn The word תְּהוֹמוֹת (tÿhomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15,” VT 15 [1965]: 125).

² sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).

³ sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).

NET Notes: Pro 3:21

¹ tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.

² tn Or: “purpose,” “power of devising.”

NET Notes: Pro 3:22

¹ tn Heb “and.” The vav probably denotes purpose/result.

² tn Heb “they will be.”

³ tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.

⁴ tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

⁵ tn Heb “grace for your neck.” See note on 1:9.

NET Notes: Pro 3:23

¹ tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”

² tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).

³ sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.

NET Notes: Pro 3:24

¹ tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).

² tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.

³ tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.

⁴ tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).

NET Notes: Pro 3:25

¹ tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.

² tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).

³ tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).

⁴ tn Heb “or the destruction of the wicked when it comes.”

⁵ tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).

NET Notes: Pro 3:26

¹ tn Or “the Lord will be at your side.” Assuming that the noun כֶּסֶל (kesel) is related to the root II כָסַל (“confidence”; BDB 492 s.v. כֶּסֶל 3), the preposition ב (bet) introduces the predicate noun כִּסְלֶךָ (kislekha, “your confidence”) and functions as a beth essentiae (GKC 379 §119.i) which emphasizes the quality or nature of the noun (BDB 88 s.v. בְּ 7; HALOT 104 s.v. בְּ 3): “the Lord will be your confidence.” However, if the noun is related to I כסל (“loins; side”; HALOT 489 s.v. I כֶּסֶל 2), the preposition ב (bet) would function in a locative sense: “the Lord will be at your side.” See tn on the following phrase “source of your confidence.”

² tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the Lord will be at your side (latus).” Others relate it to II כָסַל “confidence” (e.g., Job 8:14; 31:24; Ps 78:7) and take it as a metonymy (= confidence) of adjunct (= object of confidence): “the Lord will be the source [or, object] of your confidence.”

³ sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.

⁴ tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.

NET Notes: Pro 3:27

¹ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

² tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

³ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

⁴ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

⁵ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

NET Notes: Pro 3:28

¹ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

² tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

NET Notes: Pro 3:29

¹ sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).

² tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”

NET Notes: Pro 3:30

¹ sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.

² tn Heb “a man.”

³ tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).

NET Notes: Pro 3:31

¹ tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).

² tn Heb “do not choose.”

NET Notes: Pro 3:32

¹ tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).

² tn Heb “abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

³ tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.

⁴ tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.

NET Notes: Pro 3:33

¹ tn Heb “the curse of the Lord.” This expression features a genitive of possession or source: “the Lord’s curse” or “a curse from the Lord.” The noun מְאֵרַה (mÿ’erah, “curse”) connotes banishment or separation from the place of blessing. It is the antonym of בְּרָכָה (bÿrakhah, “blessing”). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v. מְאֵרַה; HALOT 541 s.v.).

² tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).

³ sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).

⁴ sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.

⁵ tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).

⁶ tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.

NET Notes: Pro 3:34

¹ tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”

² tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.

³ tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”

⁴ tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.

NET Notes: Pro 3:35

¹ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

² tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.

Geneva Bible: Pro 3:10

So shall thy barns be filled with plenty, and thy presses shall ^{( g )} burst out with new wine.

^{( g )} For the faithful distributor God gives in greater abundance.

Geneva Bible: Pro 3:16

Length of days [is] in her right hand; ^{( h )} [and] in her left hand riches and honour.

^{( h )} Meaning, that he seeks wisdom, that is, suffers himself to be governed by the Word of God, will have all prosperity both corporal and spiritual.

Geneva Bible: Pro 3:18

She [is] a tree ^{( i )} of life to them that lay hold upon her: and happy [is every one] that retaineth her.

^{( i )} Which brings forth such fruit that they who eat of it have life and he alludes to the tree of life in paradise.

Geneva Bible: Pro 3:19

The LORD by wisdom hath ^{( k )} founded the earth; by understanding hath he established the heavens.

^{( k )} By this he shows that this wisdom of which he speaks is everlasting, because it was before all creatures and that all things even the whole world were made by it.

Geneva Bible: Pro 3:25

^{( l )} Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.

^{( l )} For when God destroys the wicked he will save his as he did Lot in Sodom.

Geneva Bible: Pro 3:27

Withhold not good from ^{( m )} them to whom it is due, when it is in the power of thine hand to do [it].

^{( m )} Not only from them to whom the possession belongs but also you shall not keep it from them who have need of the use of it.

Geneva Bible: Pro 3:29

Devise not evil against thy neighbour, seeing he dwelleth ^{( n )} securely by thee.

^{( n )} That is, puts his trust in you.

Geneva Bible: Pro 3:31

^{( o )} Envy thou not the oppressor, and choose none of his ways.

^{( o )} Do not wish to be like him.

Geneva Bible: Pro 3:32

For the froward [is] abomination to the LORD: but his ^{( p )} secret [is] with the righteous.

^{( p )} That is, his covenant and fatherly affection which is hid and secret from the world.

Geneva Bible: Pro 3:34

Surely ^{( q )} he scorneth the scorners: but he giveth grace unto the lowly.

^{( q )} He will show by his plagues that their scorn will turn to their own destruction, (Pro 1:26).

Commentary -- Verse Range Notes

TSK Synopsis: Pro 3:1-35

1 Sundry exhortations.

13 The gain of wisdom.

27 Exhortation to beneficence, etc.

33 The different state of the wicked and upright.

Maclaren: Pro 3:1-10

The Secret Of Well-Being

My son, forget not my law; but let thine heart keep my commandments: 2. For length of days, and long life, and peace, shall they add to thee. 3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4. So shalt thou find favour and good understanding in the sight of God and man. 5. Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6. In all thy ways acknowledge Him, and He shall direct thy paths. 7. Be not wise in thine own eyes: fear the Lord, and depart from evil. 8. It shall be health to thy navel, and marrow to thy bones. 9. Honour the Lord with thy substance, and with the firstfruits of all thine increase: 10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.' --Proverbs 3:1-10.

THE first ten verses of this passage form a series of five couplets, which enforce on the young various phases of goodness by their tendency to secure happiness or blessedness of various sorts. The underlying axiom is that, in a world ruled by a good Being, obedience must lead to well-being; but while that is in the general true, exceptions do occur, and good men do encounter evil times. Therefore the glowing promises of these verses are followed by two verses which deal with the explanation of good men's afflictions, as being results and tokens of God's fatherly love.

The first couplet is general in character. It inculcates obedience to the precepts of the teacher, and gives as reason the assurance that thereby long life and peace will be secured. True to the Old Testament conception of revelation as a law, the teacher sets obedience in the forefront. He is sure that his teaching contains the sufficient guide for conduct, and coincides with the divine will. He calls, in the first instance, for inward willing acceptance of His commandments; for it is the heart, not primarily the hands, which he desires should' keep' them. The mother of all graces of conduct is the bowing of the will to divine authority. The will is the man, and where it ceases to lift itself up in self-sacrificing and self-determining rebellion, and dissolves into running waters of submission, these will flow through the life and make it pure. To obey self is sin, to obey God is righteousness. The issues of such obedience are length of days, and peace.'

Even if we allow for the difference between the Old and the New Testaments, it remains true that a life conformed to God's will tends to longevity, and that many forms of sin do shorten men's days. Passion and indulged appetites eat away the very flesh, and many a man's bones are full of the sin of his youth.' The profligate has usually a short life,' whether he succeeds in making it merry' or not.

Peace' is a wide word, including all well-being. Ease-loving Orientals, especially when living in warlike times, naturally used the phrase as a shorthand expression for all good. Busy Westerns, torn by the distractions and rapid movement of modern life, echo the sigh for repose which breathes in the word. There is no joy but calm,' and the sure way to deepest peace is to give up self-will and live in obedience.

The second couplet deals with our relations to one another, and puts forward the two virtues of loving-kindness and truth '--that is truth, or faithfulness--as all-inclusive. They are the two which are often jointly ascribed to God, especially in the Psalms. Our attitude to one another should be moulded in God's to us all. The tiniest crystal has the same facets and angles as the largest. The giant hexagonal pillars of basalt, like our Scottish Staffa, are identical in form with the microscopic crystals of the same substance. God is our Pattern; goodness is likeness to Him.

These graces are to be bound about the neck, perhaps as an ornament, but more probably as a yoke by which the harnessed ox draws its burden. If we have them, they will fit us to bear one another's burdens, and will lead to all human duties to our fellows.

These graces are also to be written on the table of the heart'; that is, are to be objects of habitual meditation with aspiration. If so, they will come to sight in life. He who practises them will find favour with God and man,' for God looks with complacency on those who display the right attitude to men; and men for the most part treat us as we treat them. There are surly natures which are not won by kindness, like black tarns among the hills, that are gloomy even in sunshine, and requite evil for good; but the most of men reflect our feelings to them.

Good understanding' is another result. It is found' when it is attributed to us, so that the expression substantially means that the possessors of these graces will win the reputation of being really wise, not only in the fallible judgment of men, but before the pure eyes of the all-seeing God. Really wise policy coincides with loving-kindness and truth.

The remaining couplets refer to our relations to God. The New Testament is significantly anticipated in the pre-eminence given to trust; that is, faith. Nor less significant and profound is the association of self-distrust with trust in the Lord. The two things are inseparable. They are but the under and upper sides of one thing, or like the two growths that come from a seed--one striking downwards becomes the root; one piercing upwards becomes the stalk. The double attitude of trust and distrust finds expression in acknowledging Him in all our ways; that is, ordering our conduct under a constant consciousness of His presence, in accordance with His will, and in dependence on His help.

Such a relation to God will certainly, and with no exceptions, issue in His directing our paths,' by which is meant that He will be not only our Guide, but also our Road maker, showing us the way and clearing obstacles from it. Calm certitude follows on willingness to accept God's will, and whoever seeks only to go where God sends him will neither be left doubtful whither he should go, nor find his road blocked.

The fourth couplet is, in its first part, in inverted parallelism with the third; for it begins with self-distrust, and proceeds thence to fear of the Lord,' which corresponds to, and is, in fact, but one phase of, trust in Him. It is the reverent awe which has no torment, and is then purest when faith is strongest. It necessarily leads to departing from evil. Morality has its roots in religion. There is no such magnet to draw men from sin as the happy fear of God, which is likewise faith. Whoever separates devoutness from purity of life, this teacher does not. He knows nothing of religion which permits association with iniquity. Such conduct will tend to physical well-being, and in a deeper sense will secure soundness of life. Godlessness is the true sickness. He only is healthy who has a healthy, because healed, soul.

The fifth couplet appears at first as being a drop to a lower region. A regulation of the Mosaic law may strike some as out of place here. But it is to be remembered that our modern distinction of ceremonial and moral law was non-existent for Israel, and that the command has a wider application than to Jewish tithes. To honour God with our substance' is not necessarily to give it away for religious purposes, but to use it devoutly and as He approves.

Christianity has more to say about the distribution, as well as the acquisition, of wealth, than professing Christians, especially in commercial communities, practically recognise. This precept grips us tight, and is much more than a ceremonial regulation. Many causes besides the devout use of property tend to wealth in our highly artificial state of society. The world tries to get it by shrewdness, unscrupulousness, and by many other vices which are elevated to the rank of virtues; but he who honours the Lord in getting and spending will generally have as much as his true needs and regulated desires require.

Maclaren: Pro 3:11-24

The Gifts Of Heavenly Wisdom

My son, despise not the chastening of the Lord; neither be weary of His correction: 12. For whom the Lord loveth He correcteth; even as a father the son in whom he delighteth. 13. Happy is the man that findeth wisdom, and the man that getteth understanding. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16. Length of days is in her right hand: and in her left hand riches and honour. 17. Her ways are ways of pleasantness, and all her paths are peace. 18. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19. The Lord by wisdom hath founded the earth: by understanding hath He established the heavens. 20. By His knowledge the depths are broken up, and the clouds drop down the dew. 21. My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22. So shall they be life unto thy soul, and grace to thy neck. 23. Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.'--Proverbs 3:11-24.

The repetition of the words my son' at the beginning of this passage marks a new section, which extends to Proverbs 3:20, inclusively, another section being similarly marked as commencing in Proverbs 3:21. The fatherly counsels of these early chapters are largely reiterations of the same ideas, being line upon line. To write the same things to you, to me indeed is not grievous, but for you it is safe.' Many strokes drive the nail home. Exhortations to get Wisdom, based upon the blessings she brings, are the staple of the whole. If we look carefully at the section (Proverbs 3:11-20), we find in it a central core (Proverbs 3:13-18), setting forth the blessings which Wisdom gives, preceded by two verses, inculcating the right acceptance of God's chastisements which are one chief means of attaining Wisdom, and followed by two verses (Proverbs 3:19-20), which exalt her as being divine as well as human. So the portraiture of her working in humanity is framed by a prologue and epilogue, setting forth two aspects of her relation to God; namely, that she is imparted by Him through the discipline of trouble, and that she dwells in His bosom and is the agent of His creative work.

The prologue, then, points to sorrow and trouble, rightly accepted, as one chief means by which we acquire heavenly Wisdom. Note the profound insight into the meaning of sorrows. They are instruction" and reproof.' The thought of the Book of Job is here fully incorporated and assimilated. Griefs and pains are not tokens of anger, nor punishments of sin, but love-gifts meant to help to the acquisition of wisdom. They do not come because the sufferers are wicked, but in order to make them good or better. Tempests are meant to blow us into port. The lights are lowered in the theatre that fairer scenes may become visible on the thin screen between us and eternity. Other supports are struck away that we may lean hard on God. The voice of all experience of earthly loss and bitterness is, Wisdom is the principal thing; therefore get Wisdom.' God himself becomes our Schoolmaster, and through the voice of the human teacher we hear His deeper tones saying, My son, despise not the chastening.'

Note, too, the assurance that all discipline is the fruit of Fatherly love. How many sad hearts in all ages these few words have calmed and braced! How sharp a test of our childlike spirit our acceptance of them, when our own hearts are sore, is! How deep the peace which they bring when really believed! How far they go to solve the mystery of pain, and turn darkness into a solemn light!

Note, further, that the words despise and be weary' both imply rather rejection with loathing, and thus express unsubmissive impatience which gets no good from discipline. The beautiful rendering of the Septuagint, which has been made familiar by its adoption in Hebrews, makes the two words express two opposite faults. They despise' who steel their wills against the rod, and make as if they did not feel the pain; they faint who collapse beneath the blows, which they feel so much that they lose sight of their purpose. Dogged insensibility and utter prostration are equally harmful, He who meets life's teachings, which are a Father's correction, with either, has little prospect of getting Wisdom. Then follows the main part of this section (Proverbs 3:13-18), --the praise of Wisdom as in herself most precious, and as bestowing highest good. The man that findeth Wisdom' reminds us of the peasant in Christ's parable, who found treasure hidden in a field, and the merchandise' in Proverbs 3:14, of the trader seeking goodly pearls. But the finding in Proverbs 3:13 is not like the rustic's in the parable, who was seeking nothing when a chance stroke of his plough or kick of his heel laid bare the glittering gold. It is the finding which rewards seeking. The figure of acquiring by trading, like that of the pearl-merchant in the companion parable, implies pains, effort, willingness to part with something in order to attain.

The nature of the price is not here in question. We know who has said, I counsel thee to buy of Me gold tried in the fire.' We buy heavenly Wisdom when we surrender ourselves. The price is desire to possess, and willingness to accept as an undeserved, unearned gift. But that does not come into view in our lesson. Only this is strongly put in it--that this heavenly Wisdom outshines all jewels, outweighs all wealth, and is indeed the only true riches. Rubies' is probably rather to be taken as corals,' which seem to have been very highly prized by the Jews, and, no doubt, found their way to them from the Indian Ocean rid the Red Sea. The word rendered things thou canst desire' is better taken as meaning jewels.'

This noble and conclusive depreciation of material wealth in comparison with Wisdom, which is not merely intellectual, but rests on the fear of the Lord, and is goodness as well as understanding, never needed preaching with more emphasis than in our clay, when more and more the commercial spirit invades every region of life, and rich men are the aristocrats and envied types of success. When will England and America believe the religion which they profess, and adjust their estimates of the best things accordingly? How many so-called Christian parents would think their son mad if he said, I do not care about getting rich; my goal is to be wise with God's Wisdom'? How few of us order our lives on the footing of this old teacher's lesson, and act out the belief that Wisdom is more than wealth! The man who heaps millions together, and masses it, fails in life, however a vulgar world and a nominal church may admire and glorify him. The man who wins Wisdom succeeds, however bare may be his cupboard, and however people may pity him for having failed in life, because he has not drawn prizes in the Devil's lottery. His blank is a prize, and their prizes are blanks. This decisive subordination of material to spiritual good is too plainly duty and common sense to need being dwelt upon; but, alas! like a great many other most obvious, accepted truths, it is disregarded as universally as believed.

The inseparable accompaniments of Wisdom are next eloquently described. The picture is the poetical clothing of the idea that all material good will come to him who despises it all and clasps Wisdom to his heart. Some things flow from Wisdom possessed as usual consequences; some are inseparable from her. The gift in her right hand is length of days; that in her left, which, by its position, is suggested as inferior to the former, is wealth and honour--two goods which will attend the long life. No doubt such promises are to be taken with limitations; but there need be no doubt that, on the whole, loyal devotion to and real possession of heavenly Wisdom do tend in the direction of lengthening lives, which are by it delivered from vices and anxieties which cut many a career short, and of gathering round silver hairs reverence and troops of friends.

These are the usual consequences, and may be fairly brought into view as secondary encouragements to seek Wisdom. But if she is sought for the sake of getting these attendant blessings, she will not be found. She must be loved for herself, not for her dowry, or she will not be won. At the same time, the overstrained and fantastic morality, which stigmatises regard to the blessed results of a religious life as selfishness, finds no support in Scripture, as it has none in common sense. Would there were more of such selfishness!

Sometimes Wisdom's hands do not hold these outward gifts. But the connection between her and the next blessings spoken of is inseparable. Her ways are pleasantness and peace. In keeping'--not for keeping --her commandments is great reward.' Inward delight and deep tranquillity of heart attend every step taken in obedience to Wisdom. The course of conduct so prescribed will often involve painful crucifying of the lower nature, but its pleasure far outweighs its pain. It will often be strewn with sharp flints, or may even have red hot ploughshares laid on it, as in old ordeal trials; but still it will be pleasant to the true self. Sin is a blunder as well as a crime, and enlightened self-interest would point out the same course as the highest law of Wisdom. In reality, duty and delight are co-extensive. They are two names for one thing--one taken from consideration of its obligation; the other, from observation of its issues. Calm pleasures there abide.' The only complete peace, which fills and quiets the whole man, comes from obeying Wisdom, or what is the same thing, from following Christ. There is no other way of bringing all our nature into accord with itself, ending the war between conscience and inclination, between flesh and spirit. There is no other way of bringing us into amity with all circumstances, so that fortunate or adverse shall be recognised as good, and nothing be able to agitate us very much. Peace with ourselves, the world, and God, is always the consequence of listening to Wisdom.

The whole fair picture is summed up in Proverbs 3:18: She is a tree of life to them that lay hold upon her.' This is a distinct allusion to the narrative of Genesis. The flaming sword of the cherub guard is sheathed, and access to the tree, which gives immortal life to those who eat, is open to us. Mark how that great word life' is here gathering to itself at least the beginnings of higher conceptions than those of simple existence. It is swelling like a bud, and preparing to open and disclose the perfect flower, the life which stands in the knowledge of God and the Chris whom He has sent. Jesus, the incarnate Wisdom, is Himself the Tree of Life in the midst of the paradise of God.' The condition of access to it is laying hold' by the outstretched hand of faith, and keeping hold with holy obstinacy of grip, in spite of all temptations to slack our grasp. That retaining is the condition of true blessedness.

Proverbs 3:19-20 invest the idea of Wisdom with still loftier sublimity, since they declare that it is an attribute of God Himself by which creation came into being. The meaning of the writer is inadequately grasped if we take it to be only that creation shows God's Wisdom. This personified Wisdom dwells with God, is the agent of creation, comes with invitations to men, may be possessed by them, and showers blessings on them. The planet Neptune was divined before it was discovered, by reason of perturbations in the movements of the exterior members of the system, unaccountable unless some great globe of light, hitherto unseen, were swaying them in their orbits. Do we not see here like influence streaming from the unrisen light of Christ? Personification prepares for Incarnation. There is One who has been with the Father from the beginning, by whom all things came into being, whose voice sounds to all, who is the Tree of Life, whom we may all possess, and with whose own peace we may be peaceful and blessed for evermore.

Proverbs 3:21-24 belong to the next section of the great discourse or hymn. They add little to the preceding. But we may observe the earnest exhortation to let wisdom and understanding be ever in sight. Eyes are apt to stray and clouds to hide the sun. Effort is needed to counteract the tendency to slide out of consciousness, which our weakness imposes on the most certain and important truths. A Wisdom which we do not think about is as good or as bad as non-existent for us. One prime condition of healthy spiritual life is the habit of meditation, thereby renewing our gaze upon the facts of God's revelation and the bearing of these on our conduct.

The blessings flowing from Wisdom are again dilated on, from a somewhat different point of view. She is the giver of life. And then she adorns the life she gives. One has seen homely faces so refined and glorified by the fair soul that shone through them as to be, as it were, the face of an angel.' Gracefulness should be the outward token of inward grace. Some good people forget that they are bound to adorn the doctrine.' But they who have drunk most deeply of the fountain of Wisdom will find that, like the fabled spring, its waters confer strange loveliness. Lives spent in communion with Jesus will be lovely, however homely their surroundings, and however vulgar eyes, taught only to admire staring colours, may find them dull. The world saw no beauty that they should desire Him, in Him whom holy souls and heavenly angels and the divine Father deemed fairer than the sons of men'!

Safety and firm footing in active life will be ours if we walk in Wisdom's ways. He who follows Christ's footsteps will tread surely, and not fear foes. Quiet repose in hours of rest will be his. A day filled with happy service will be followed by a night full of calm slumber. Whether we sleep or wake, we live' with Him; and, if we do both, sleeping ,and waking will be blessed, and our lives will move on gently to the time when days and nights shall melt into one, and there will be no need for repose; for there will be no work that wearies and no hands that droop. The last lying down in the grave will be attended with no terrors. The last sleep there shall be sweet; for it will really be awaking to the full possession of the personal Wisdom, who is our Christ, our Life in death, our Heaven in heaven.

MHCC: Pro 3:7-12

There is not a greater enemy to the fear of the Lord in the heart, than self-conceit of our own wisdom. The prudence and sobriety which religion teaches, tend not only to the health of the soul, but to the health of the body. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it; and those that do good with what they have, shall have more to do more good with. Should the Lord visit us with trials and sickness, let us not forget that the exhortation speaks to us as to children, for our good. We must not faint under an affliction, be it ever so heavy and long, not be driven to despair, or use wrong means for relief. The father corrects the son whom he loves, because he loves him, and desires that he may be wise and good. Afflictions are so far from doing God's children any hurt, that, by the grace of God, they promote their holiness.

MHCC: Pro 3:13-20

No precious jewels or earthly treasures are worthy to be compared with true wisdom, whether the concerns of time or eternity be considered. We must make wisdom our business; we must venture all in it, and be willing to part with all for it. This Wisdom is the Lord Jesus Christ and his salvation, sought and obtained by faith and prayer. Were it not for unbelief, remaining sinfulness, and carelessness, we should find all our ways pleasantness, and our paths peace, for his are so; but we too often step aside from them, to our own hurt and grief. Christ is that Wisdom, by whom the worlds were made, and still are in being; happy are those to whom he is made of God wisdom. He has wherewithal to make good all his promises.

MHCC: Pro 3:21-26

Let us not suffer Christ's words to depart from us, but keep sound wisdom and discretion; then shall we walk safely in his ways. The natural life, and all that belongs to it, shall be under the protection of God's providence; the spiritual life, and all its interests, under the protection of his grace, so that we shall be kept from falling into sin or trouble.

MHCC: Pro 3:27-35

Our business is to observe the precepts of Christ, and to copy his example; to do justice, to love mercy, and to beware of covetousness; to be ready for every good work, avoiding needless strife, and bearing evils, if possible, rather than seeking redress by law. It will be found there is little got by striving. Let us not envy prosperous oppressors; far be it from the disciples of Christ to choose any of their ways. These truths may be despised by the covetous and luxurious, but everlasting contempt will be the portion of such scorners, while Divine favour is shown to the humble believer.

Matthew Henry: Pro 3:7-12

We have here before us three exhortations, each of them enforced with a good reason: -

I. We must live in a humble and dutiful subjection to God and his government (Pro 3:7): " Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will."This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion's rules. 2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job 28:28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised (Pro 3:8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them.

II. We must make a good use of our estates, and that is the way to increase them, Pro 3:9, Pro 3:10. Here is,

1. A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deu 8:17) and to set our hearts upon the world (Psa 62:10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi - a mode of tithing, but none de non decimando - for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen 4:4. This was the law (Exo 23:19), and the prophets, Mal 3:10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things.

2. A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament - for spending and laying out, not for hoarding and laying up."Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God's honour will make us rich, Hag 2:19. What we gave we have.

III. We must conduct ourselves aright under our afflictions, Pro 3:11, Pro 3:12. This the apostle quotes (Heb 12:5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe,

1. What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it.

2. What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev 3:19. This is a great comfort to God's children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction.

Matthew Henry: Pro 3:13-20

Solomon had pressed us earnestly to seek diligently for wisdom (Pro 2:1, etc.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe,

I. What it is to find wisdom so as to be made happy by it.

1. We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose.

2. We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mat 13:45, Mat 13:46. Buy the truth, (Pro 23:23); he does not say at what rate, because we must buy it at any rate rather than miss it.

3. We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates.

4. We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live.

II. What the happiness of those is who do find it.

1. It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, Pro 3:14, Pro 3:15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job 28:15, etc. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of.

2. It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, Pro 3:16, Pro 3:17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour's, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey's end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism.

3. It is the happiness of paradise (Pro 3:18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev 22:2; Rev 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever.

4. It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, Pro 3:19, Pro 3:20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them - numerous, yet no disorder in them - the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.

Matthew Henry: Pro 3:21-26

Solomon, having pronounced those happy who not only lay hold on wisdom, but retain her, here exhorts us therefore to retain her, assuring us that we ourselves shall have the comfort of doing so.

I. The exhortation is, to have religion's rules always in view and always at heart, Pro 3:21. 1. To have them always in view: " My son, let them not depart from thy eyes; let not thy eyes ever depart from them to wander after vanity. Have them always in mind, and do not forget them; be ever and anon thinking of them, and conversing with them, and never imagine that thou hast looked upon them long enough and that it is time now to lay them by; but, as long as thou livest, keep up and cultivate thy acquaintance with them."He who learns to write must always have his eye upon his copy, and not let that be out of his sight; and to the words of wisdom must those, in like manner, have a constant respect, who will walk circumspectly. 2. To have them always at heart; for it is in that treasury, the hidden man of the heart, that we must keep sound wisdom and discretion, keep to the principles of it and keep in the ways of it. It is wealth that is worth keeping.

II. The argument to enforce this exhortation is taken from the unspeakable advantage which wisdom, thus kept, will be of to us. 1. In respect of strength and satisfaction: "It will be life to thy soul (Pro 3:22); it will quicken thee to thy duty when thou beginnest to be slothful and remiss; it will revive thee under thy troubles when thou beginnest to droop and despond. It will be thy spiritual life, an earnest of life eternal."Life to the soul is life indeed. 2. In respect of honour and reputation: It shall be grace to thy neck, as a chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful to thy taste and relish (so some); it shall infuse grace into all thou sayest (so others), shall furnish thee with acceptable words, which shall gain thee credit. 3. In respect of safety and security. This he insists upon in four verses, the scope of which is to show that the effect of righteousness (which is the same with wisdom here) is quietness and assurance for ever, Isa 32:17. Good people are taken under God's special protection, and therein they may have an entire satisfaction. They are safe and may be easy, (1.) In their motions by day, Pro 3:23. If our religion be our companion, it will be our convoy: " Then shalt thou walk in thy way safely. The natural life, and all that belongs to it, shall be under the protection of God's providence; the spiritual life, and all its interests, are under the protection of his grace; so that thou shalt be kept from falling into sin or trouble."Wisdom will direct us into, and keep us in, the safe way, as far as may be, from temptation, and will enable us to walk in it with holy security. The way of duty is the way of safety. "We are in danger of falling, but wisdom will keep thee, that thy foot shall not stumble at those things which are an offence and overthrow to many, but which thou shalt know how to get over."(2.) In their rest by night, Pro 3:24. In our retirements we lie exposed and are most subject to frights. "But keep up communion with God, and keep a good conscience, and then when thou liest down thou shalt not be afraid of fire, or thieves, or specters, or any of the terrors of darkness, knowing that when we, and all our friends, are asleep, yet he that keeps Israel and every true-born Israelite neither slumbers nor sleeps, and to him thou hast committed thyself and taken shelter under the shadow of his wings. Thou shalt lie down, and not need to sit up to keep guard; having lain down, thou shalt sleep, and not have thy eyes held waking by care and fear; and thy sleep shall be sweet and refreshing to thee, being not disturbed by any alarms from without or from within,"Psa 4:8; Psa 116:7. The way to have a good night is to keep a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. (3.) In their greatest straits and dangers. Integrity and uprightness will preserve us, so that we need not be afraid of sudden fear, Pro 3:25. The harms that surprise us, unthought of, giving us no time to arm ourselves by consideration, are most likely to put us into confusion. But let not the wise and good man forget himself, and then he will not give way to any fear that has torment, be the alarm ever so sudden. Let him not fear the desolation of the wicked, when it comes, that is, [1.] The desolation which the wicked ones make of religion and the religious; though it comes, and seems to be just at the door, yet be not afraid of it; for, though God may make use of the wicked as instruments of his people's correction, yet he will never suffer them to be the authors of their desolation. Or rather, [2.] The desolation which wicked men will be brought into in a moment. It will come, and timorous saints may be apprehensive that they shall be involved in it; but let this be their comfort, that though judgments lay waste generally, at least promiscuously, yet God knows who are his and how to separate between the precious and the vile. Therefore be not afraid of that which appears most formidable, for (Pro 3:26) " the Lord shall be not only thy protector to keep thee safe, but thy confidence to keep thee secure, so that thy foot shall not be taken by thy enemies nor ensnared by thy own fears."God has engaged to keep the feet of his saints.

Matthew Henry: Pro 3:27-35

True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour.

I. We must render to all their due, both in justice and charity, and not delay to do it (Pro 3:27, Pro 3:28): " Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due." Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it. "If thou hast it by thee today, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; tomorrow I will give; whereas thou art not sure that thou shalt live till tomorrow, or that tomorrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due, "to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us, 1. To pay our just debts without fraud, covin, or delay. 2. To give wages to those who have earned them. 3. To provide for our relations, and those that have dependence on us, for to them it is due. 4. To render dues both to church and state, magistrates and ministers. 5. To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by. 6. To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat - He gives twice who gives speedily.

II. We must never design any hurt or harm to any body (Pro 3:29): " Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard."It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them.

III. We must not be quarrelsome and litigious (Pro 3:30): "Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way."Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving.

IV. We must not envy the prosperity of evil-doers, Pro 3:31. This caution is the same with that which is so much insisted on, Ps. 37. " Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought."Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. 37), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world's books. Those are in the right who are of God's mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous. For, 1. Sinners are hated of God, but saints are beloved, Pro 3:32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do? 2. Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, Pro 3:33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal 2:2. There is leanness in the soul, when the body is fed to the full, Psa 106:15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zec 5:4; Hab 2:11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich. 3. God puts contempt upon sinners, but shows respect to saints, Pro 3:34. (1.) Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God's yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Psa 2:4. He retaliates upon them (Psa 18:26); he resists the proud. (2.) Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways. 4. The end of sinners will be everlasting shame, the end of saints endless honour, Pro 3:35. (1.) Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (Pro 3:34), and therefore they shall inherit glory, for grace is glory, 2Co 3:18. It is glory begun, the earnest of it, Psa 84:11. (2.) Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion.

Keil-Delitzsch: Pro 3:9-10

9 Honour Jahve with thy wealth,

And with the first-fruits of all thine increase:

10 Then shall thy barns be filled with plenty,

And thy vats overflow with must.

It may surprise us that the Chokma , being separated from the ceremonial law, here commends the giving of tithes. But in the first place, the consciousness of the duty of giving tithes is older than the Mosaic law, Gen 28:22; in this case, the giving of tithes is here a general ethical expression. עשּׂר and מעשׂר do not occur in the Book of Proverbs; in the post-biblical phraseology the tithes are called חלק הגּבהּ , the portion of the Most High. כּבּד , as the Arab. waḳḳra , to make heavy, then to regard and deal with as weighty and solemn (opp. קלּל , to regard and treat as light, from קלל = Arab. hân , to be light). הון , properly lightness in the sense of aisance , opulency, forms with כּבּד an oxymoron ( fac Jovam gravem de levitate tua ), but one aimed at by the author neither at Pro 1:13 nor here. מן (in מהונך and ' מר , Pro 3:9) is in both cases partitive, as in the law of the Levitical tenths, Lev 27:30, and of the Challa (heave-offering of dough), Num 15:21, where also ראשׁית (in Heb 7:4, ἀκροθίνια ) occurs in a similar sense, cf. Num 18:12 (in the law of the Theruma or wave-offering of the priests), as also תּבוּאה in the law of the second tenths, Deu 14:22, cf. Num 18:30 (in the law of the tenths of the priests).

Pro 3:10

With ו apodosis imperativi the conclusion begins. שׂבע , satisfaction, is equivalent to fulness, making satisfied, and that, too, richly satisfied; תּירושׁ ;deif also is such an accusative, as verbs of filling govern it, for פּרץ , to break through especially to overflow, signifies to be or become overflowingly full (Job 1:10). אסם (from אסם , Chald. אסן , Syr. âsan , to lay up in granaries) is the granary, of the same meaning as the Arab. âkhzan (from khazan = חסן , Isa 23:18, recondere ), whence the Spanish steplang10 magazen , the French and German steplang7 magazin . יקב (from יקב , Arab. wakab , to be hollow) is the vat or tub into which the must flows from the wine-press ( גּת or פּוּרה ), λάκκος or ὑπολήνιον . Cf. the same admonition and promise in the prophetic statement of Mal 3:10-12.

Keil-Delitzsch: Pro 3:11-12

The contrast here follows. As God should not be forgotten in days of prosperity, so one should not suffer himself to be estranged from Him by days of adversity.

11 The school of Jahve, my son, despise thou not,

Nor loathe thou His correction;

12 For Jahve correcteth him whom He loveth,

And that as a father his son whom he loveth

Vid ., the original passage Job 5:17. There is not for the Book of Job a more suitable motto than this tetrastich, which expresses its fundamental thought, that there is a being chastened and tried by suffering which has as its motive the love of God, and which does not exclude sonship.

(Note: Here Procop. rightly distinguishes between παιδεία and τιμωρία .)

One may say that Pro 3:11 expresses the problem of the Book of Job, and Pro 3:12 its solution. מוּסר , παιδεία , we have translated "school,"for יסּר , παιδεύειν , means in reality to take one into school. steplang7 Ahndung [punishment] or steplang7 Rüge [reproof] is the German word which most corresponds to the Hebr. תּוכחה or תּוכחת . קוּץ ב (whence here the prohibitive תּקץ with אל ) means to experience loathing (disgust) at anything, or aversion (vexation) toward anything. The lxx (cited Heb 12:5.), μηδὲ ἐκλύου , nor be faint-hearted, which joins in to the general thought, that we should not be frightened away from God, or let ourselves be estranged from Him by the attitude of anger in which He appears in His determination to inflict suffering. In 12a the accentuation leaves it undefined whether יהוה as subject belongs to the relative or to the principal clause; the traditional succession of accents, certified also by Ben Bileam, is כי את אשׁר יאהב יהוה , for this passage belongs to the few in which more than three servants (viz., Mahpach , Mercha , and three Munachs ) go before the Athnach .

(Note: Vid ., Torath Emeth , p. 19; Accentuationssystem , vi. §6; the differences between Ben-Asher and Ben-Naphtali in the Appendixes to Biblia Rabbinica ; Dachselt's Biblia Accentuata , and Pinner's Prospectus , p. 91 (Odessa, 1845).)

The further peculiarity is here to be observed, that את , although without the Makkeph , retains its Segol , besides here only in Psa 47:5; Psa 60:2. 12b is to be interpreted thus (cf. Pro 9:5): "and (that) as a father the son, whom he loves."The ו is explanatory, as 1Sa 28:3 (Gesenius, §155, 1a), and ירצה (which one may supplement by אתו or בּו ) is a defining clause having the force of a clause with אשׁר . The translation et ut pater qui filio bene cupit , is syntactically (cf. Isa 40:11) and accentually ( vid ., 13b) not less admissible, but translating "and as a father he holds his son dear,"or with Hitzig (after Jer 31:10, a passage not quite syntactically the same), "and holds him dear, as a father his son"(which Zöckler without syntactical authority prefers on account of the 2nd modus, cf. e.g. , Psa 51:18), does not seem a right parallel clause, since the giving of correction is the chief point, and the love only the accompanying consideration (Pro 13:24). According to our interpretation, יוכיח is to be carried forward in the mind from 12a. The lxx find the parallel word in יכאב , for they translate μαστιγοῖ δὲ πάντα υἱὸν , ὃν παραδέχεται , and thus have read יכאב or ויכאב .

Keil-Delitzsch: Pro 3:13-14

Such submission to God, the All-wise, the All-directing, who loves us with fatherly affection, is wisdom, and such wisdom is above all treasures.

13 Blessed is the man who has found wisdom,

And the man who has gained understanding;

14 For better is her acquisition than the acquisition of silver,

And her gain than fine gold.

15 More precious is she than corals;

And all thy jewels do not equal her value.

The imperfect יפיק , which as the Hiph . of פּוּק , exire , has the general meaning educere , interchanges with the perfect מצא . This bringing forth is either a delivering up, i.e. , giving out or presenting, Isa 58:10; Psa 140:9; Psa 144:13 (cf. נפק , Arab. nafaḳ , to give out, to pay out), or a fetching out, getting out, receiving, Pro 8:35; Pro 12:2; Pro 18:22. Thus 13a reminds one of the parable of the treasure in the field, and 13b of that of the goodly pearl for which the ἔμπορος who sought the pearl parted with all that he had. Here also is declared the promise of him who trades with a merchant for the possession of wisdom; for סחרהּ and סחר (both, as Isa 23:3, Isa 23:18; Isa 45:15, from סחר , the latter after the forms זרע , נטע , without our needing to assume a second primary form, סחר ) go back to the root-word סחר , to trade, go about as a trader, with the fundamental meaning ἐμπορεύεσθαι (lxx); and also the mention of the pearls is not wanting here, for at all events the meaning "pearls"has blended itself with פּנינים , which is a favourite word in the Mashal poetry, though it be not the original meaning of the word. In 14b כּסף is surpassed by חרוּץ (besides in the Proverbs, found only in this meaning in Psa 68:14), which properly means ore found in a mine, from חרץ , to cut in, to dig up, and hence the poetic name of gold, perhaps of gold dug out as distinguished from molten gold. Hitzig regards χρυσός as identical with it; but this word (Sanskr. without the ending hir , Zench. zar ) is derived from ghar , to glitter ( vid ., Curtius). תּבוּאתהּ we have translated "gain,"for it does not mean the profit which wisdom brings, the tribute which it yields, but the gain, the possession of wisdom herself.

Pro 3:15

As regards פּנינים , for which the Kethîb has פּניּים , the following things are in favour of the fundamental meaning "corals,"viz.: (1.) The name itself, which corresponds with the Arab. fann ; this word, proceeding from the root-idea of shooting forth, particularly after the manner of plants, means the branch and all that raises or multiplies itself branch-like or twig-like (Fleischer). (2.) The redness attributed to the פנינים , Lam 4:7, in contradistinction to the pure whiteness attributed to snow and milk ( vid ., at Job 28:18). The meaning of the word may, however, have become generalized in practice (lxx in loc . λίθων πολετελῶν , Graec. Venet. λιθιδίων ); the meaning "pearls,"given to it in the Job-Targum by Rashi, and particularly by Bochart, lay so much the nearer as one may have wrought also corals and precious stones, such as the carbuncle, sardius, and sapphire, into the form of pearls. יקרה , in consequence of the retrogression of the tone, has Munach on the penult ., and that as an exception, as has been remarked by the Masora, since in substantives and proper names terminating in ה the נסוג אחור , i.e. , the receding of the tone, does not elsewhere appear, e.g. , יפה היא , Gen 12:14, בּרה היא , Son 6:9, צרה היא , Jer 30:7. חפץ is first abstr ., a being inclined to something, lust, will, pleasure in anything, then also concr ., anything in which one has pleasure, what is beautiful, precious; cf. Arab. nfı̂s , _hyy , hence hjârt nfı̂st , precious stones"(Fleischer). שׁוה with ב means to be an equivalent (purchase-price, exchange) for anything; the most natural construction in Arab. as well as in Hebr. is that with ל , to be the equivalent of a thing ( vid ., at Job 33:27); the ב is the Beth pretii , as if one said in Arab.: biabi anta thou art in the estimate of my father, I give it for thee. One distinctly perceives in Pro 3:14, Pro 3:15, the echo of Job 28. This tetrastich occurs again with a slight variation at Pro 8:10-11. The Talmud and the Midrash accent it so, that in the former the expression is וכל־חפצים , and in the latter וכל־חפציך , and they explain the latter of precious stones and pearls ( אבנים טובות ומרגליות ).

Keil-Delitzsch: Pro 3:16-18

That wisdom is of such incomparable value is here confirmed:

16 Length of days is in her right hand;

In her left, riches and honour.

17 Her ways are pleasant ways,

And all her paths are peace.

18 A tree of life is she to those that lay hold upon her,

And he who always holdeth her fast is blessed.

As in the right hand of Jahve, according to Psa 16:11, are pleasures for evermore, so Wisdom holds in her right hand "length of days,"viz., of the days of life, thus life, the blessing of blessings; in her left, riches and honour (Pro 8:18), the two good things which, it is true, do not condition life, but, received from Wisdom, and thus wisely, elevate the happiness of life-in the right hand is the chief good, in the left the προσθήκη , Mat 6:33. Didymus: Per sapientiae dextram divinarum rerum cognitio, ex qua immortalitatis vita oritur, significatur; per sinistram autem rerum humanarum notitia, ex qua gloria opumque abundantia nascitur . The lxx, as between 15a and 15b, so also here after Pro 3:16, interpolate two lines: "From her mouth proceedeth righteousness; justice and mercy she bears upon her tongue,"- perhaps translated from the Hebr., but certainly added by a reader.

Pro 3:17

דּרכי־נעם are ways on which one obtains what is agreeable to the inner and the outer man, and which it does good to enjoy. The parallel שׁלום is not a genitive to נתיבות to be supplied; that paths of Wisdom are themselves שׁלום , for she brings well-being on all sides and deep inwards satisfaction (peace). In regard to נתיבה , via eminens, elata , Schultens is right ( vid ., under Pro 1:15);

(Note: The root is not תב , to grope, but נת ; whence Arab. natt , to bubble up, natâ , to raise oneself, to swell up, etc.)

נתיבותיה has Munach , and instead of the Metheg , Tarcha , vid ., under Pro 1:31. The figure of the tree of life the fruit of which brings immortality, is, as Pro 11:30; Pro 15:4 (cf. Pro 13:12), Rev 2:7, taken from the history of paradise in the Book of Genesis. The old ecclesiastical saying, Lignum vitae crux Christi , accommodates itself in a certain measure, through Mat 11:19; Luk 11:49, with this passage of the Book of Proverbs. החזיק ב means to fasten upon anything, more fully expressed in Gen 21:18, to bind the hand firm with anything, to seize it firmly. They who give themselves to Wisdom, come to experience that she is a tree of life whose fruit contains and communicates strength of life, and whoever always keeps fast hold of Wisdom is blessed, i.e. , to be pronounced happy (Psa 41:3, vid ., under Psa 137:8). The predicate מאשּׁר , blessed, refers to each one of the תּמכיה , those who hold her, cf. Pro 27:16; Num 24:9. It is the so-called distributive singular of the predicate, which is freely used particularly in those cases where the plur. of the subject is a participle ( vid ., under Pro 3:35).

Keil-Delitzsch: Pro 3:19-20

This place of a mediatrix - the speaker here now continues - she had from the beginning. God's world-creating work was mediated by her:

19 Jahve hath by wisdom founded the earth,

Established the heavens by understanding.

20 By His knowledge the water-floods broke forth,

And the sky dropped down dew.

That wisdom is meant by which God planned the world-idea, and now also wrought it out; the wisdom in which God conceived the world ere it was framed, and by which also He gave external realization to His thoughts; the wisdom which is indeed an attribute of God and a characteristic of His actions, since she is a property of His nature, and His nature attests itself in her, but not less, as appears, not from this group of tetrastichs, but from all that has hitherto been said, and form the personal testimony, Pro 8:22., of which it is the praeludium , she goes forth as a divine power to which God has given to have life in herself. Considered apart from the connection of these discourses, this group of verses, as little as Jer 10:2; Psa 104:24, determines regarding the attributive interpretation; the Jerusalem Targum, I, when it translates, Gen 1:1, בראשׁית by בּחוּכמא ( בּחוּՀ›מתא ), combines Pro 8:22 with such passages as this before us. יסד (here with the tone thrown back) properly signifies, like the Arab. wasad , to lay fast, to found, for one gives to a fact the firm basis of its existence. The parallel Pil . of כּוּן (Arab. kân , cogn. כהן , see on Isaiah, p. 691) signifies to set up, to restore; here equivalent to, to give existence.

Pro 3:20

It is incorrect to understand 20a, with the Targ., of division, i.e. , separating the water under the firmament from the water above the firmament; נבקע is spoken of water, especially of its breaking forth, Gen 7:11; Exo 14:21, cf. Psa 74:15, properly dividing itself out, i.e. , welling forth from the bowels of the earth; it means, without distinguishing the primordial waters and the later water-floods confined within their banks (cf. Job 38:8., Psa 104:6-8), the overflowing of the earth for the purpose of its processes of cultivation and the irrigation of the land. תּהומות (from הוּם = המה , to groan, to roar) are chiefly the internal water stores of the earth, Gen 49:25; Psa 33:7. But while 20a is to be understood of the waters under the firmament, 20b is to be interpreted of those above. שׁחקים (from שׁחק , Arab. sḥaḳ , comminuere, attenuare ) properly designates the uppermost stratum of air thinly and finely stretching itself far and wide, and then poetically the clouds of heaven ( vid ., under Psa 77:18). Another name, עריפים , comes from ערף , which is transposed from רעף (here used in 20b), Arab. r'af , to drop, to run. The טל added on the object accusative represents synecdochically all the waters coming down from heaven and fructifying the earth. This watering proceeds from above ( ורעפו ); on the contrary, the endowing of the surface of the earth with great and small rivers is a fundamental fact in creation ( נבקעו ).

Keil-Delitzsch: Pro 3:21-22

From this eminence, in which the work of creation presents wisdom, exhortations are now deduced, since the writer always expresses himself only with an ethical intention regarding the nature of wisdom:

21 My son, may they not depart from thine eyes -

Preserve thoughtfulness and consideration,

22 And they will be life to thy soul

And grace to thy neck.

If we make the synonyms of wisdom which are in 21b the subject per prolepsin to אל־ילזוּ (Hitzig and Zöckler), then Pro 3:19-20 and Pro 3:21-22 clash. The subjects are wisdom, understanding, knowledge, which belong to God, and shall from His become the possession of those who make them their aim. Regarding לוּז , obliquari, deflectere , see under Pro 2:15, cf. Pro 4:21; regarding תּשׁיּה (here defective after the Masora, as rightly in Vened. 1515, 1521, and Nissel, 1662), see at Pro 2:7; ילזוּ for תּלזנה , see at Pro 3:2. The lxx (cf. Heb 2:1) translate without distinctness of reference: υἱὲ μὴ παραῤῥυῂς ( παραρυῇς ), let it now flow past, i.e. , let it not be unobserved, hold it always before thee; the Targ. with the Syr. render לא נזּל , ne vilescat , as if the words were אל־יזוּלוּ . In 22a the synallage generis is continued: ויהיוּ for ותהיינה . Regarding גּרגּרת , see at Pro 1:9. By wisdom the soul gains life, divinely true and blessed, and the external appearance of the man grace, which makes him pleasing and gains for him affection.

Keil-Delitzsch: Pro 3:23-26

But more than this, wisdom makes its possessor in all situations of life confident in God:

23 Then shalt thou go thy way with confidence,

And thy foot shall not stumble.

24 When thou liest down, thou are not afraid,

But thou layest thyself down and hast sweet sleep.

25 Thou needest not be afraid of sudden alarm,

Nor for the storm of the wicked when it breaketh forth.

26 For Jahve will be thy confidence

And keep thy foot from the snare.

The לבטח (cf. our "steplang7 bei guter Laune "= in good cheer), with ל of the condition, is of the same meaning as the conditional adverbial accusative בּטח , Pro 10:9; Pro 1:33. Pro 3:23 the lxx translate ὁ δὲ πούς σου οὐ μὴ προσκόψῃ , while, on the contrary, at Psa 91:12 they make the person the subject ( μήποτε προσκόψῃς τὸν κ.τ.λ. ); here also we retain more surely the subject from 23a, especially since for the intrans. of נגף (to smite, to push) a Hithpa . התנגּף is used Jer 13:16. In Pro 3:24 there is the echo of Job 11:18, and in Pro 3:25 of Job 5:21. Pro 3:24 is altogether the same as Job 5:24 : et decumbes et suavis erit somnus tuus = si decubueris, suavis erit . The hypothetic perf., according to the sense, is both there and at Job 11:18 (cf. Jer 20:9) oxytoned as perf. consec. Similar examples are Pro 6:22; Gen 33:13; 1Sa 25:31, cf. Ewald, §357a. ערבה (of sleep as Jer 31:26) is from ערב , which in Hebr. is used of pleasing impressions, as the Arab. ‛ariba of a lively, free disposition. שׁנה , somnus ( nom. actionis from ישׁן , with the ground-form sina preserved in the Arab. lidat , vid ., Job, p. 284, note), agrees in inflexion with שׁנה , annus . אל , Pro 3:25, denies, like Psa 121:3, with emphasis: be afraid only not = thou hast altogether nothing to fear. Schultens rightly says: Subest species prohibitionis et tanquam abominationis, ne tale quicquam vel in suspicionem veniat in mentemve cogitando admittatur . פּחד here means terror, as Pro 1:26., the terrific object; פּתאם (with the accus. om ) is the virtual genitive, as Pro 26:2 חנּם (with accus. am ). Regarding שׁאה , see under Pro 1:27. The genitive רשׁעים may be, after Psa 37:18, the genit. subjecti , but still it lies nearer to say that he who chooses the wisdom of God as his guiding star has no ground to fear punishment as transgressors have reason to fear it; the שׁאה is meant which wisdom threatens against transgressors, Pro 1:27. He needs have no fear of it, for wisdom is a gift of God, and binds him who receives it to the giver: Jahve becomes and is henceforth his confidence. Regarding ב essentiae , which expresses the closest connection of the subject with the predicate which it introduces, see under Psa 35:2. As here, so also at Exo 18:4; Psa 118:7; Psa 146:6, the predicate is a noun with a pronominal suffix. כּסל is, as at Psa 78:7; Job 31:24, cognate to מבטה and מקוה ,

(Note: According to Malbim, תּקוה is the expectation of good, and כּסל , confidence in the presence of evil.)

the object and ground of confidence. That the word in other connections may mean also fool-hardiness, Psa 49:14, and folly, Ecc 7:25 (cf. regarding כּסיל , which in Arab. as belı̂d denotes the dull, in Hebr. fools, see under Pro 1:22), it follows that it proceeds from the fundamental conception of fulness of flesh and of fat, whence arise the conceptions of dulness and slothfulness, as well as of confidence, whether confidence in self or in God (see Schultens l.c. , and Wünsche's Hosea , p. 207f.). לכד is taking, catching, as in a net or trap or pit, from לכד , to catch (cf. Arab. lakida , to fasten, III, IV to hold fast); another root-meaning, in which Arab. lak connects itself with nak , nk , to strike, to assail (whence al -lakdat , the assault against the enemy, Deutsch. Morgenl. Zeitsch. xxii. 140), is foreign to the Hebr. Regarding the מן of מלכד , Fleischer remarks: "The מן after the verbs of guarding, preserving, like שׁמר and נצר , properly expresses that one by those means holds or seeks to hold a person or thing back from something, like the Lat. defendere, tueri aliquem ab hostibus, a perculo ."

(Note: Hitzig rejects Pro 3:22-26 as a later interpolation. And why? Because chap. 3, which he regards as a complete discourse, consists of twice ten verses beginning with בּני . In addition to this symmetry other reasons easily reveal themselves to his penetration. But the discourses contained in chap. 1-9 do not all begin with בני ( vid ., Pro 1:20); and when it stands in the beginning of the discourse, it is not always the first word ( vid ., Pro 1:8); and when it occurs as the first word or in the first line, it does not always commence a new discourse ( vid ., Pro 1:15 in the middle of the first, Pro 3:11 in the middle of the fourth); and, moreover, the Hebr. poetry and oratory does not reckon according to verses terminated by Soph Pasuk , which are always accented distichs, but they in reality frequently consist of three or more lines. The rejected verses are in nothing unlike those that remain, and which are undisputed; they show the same structure of stichs, consisting for the most part of three, but sometimes also only of two words (cf. Pro 3:22 with Pro 1:9, Pro 1:10), the same breadth in the course of the thoughts, and the same accord with Job and Deuteronomy.)

Keil-Delitzsch: Pro 3:27-28

The first illustration of neighbourly love which is recommended, is readiness to serve:

27 Refuse no manner of good to him to whom it is due

When it is in thy power to do it.

28 Say not to thy neighbour, "Go, and come again,

To-morrow I will give it,"whilst yet thou hast it.

Regarding the intensive plur. בּעליו with a sing. meaning, see under Pro 1:19. The form of expression without the suffix is not בּעՀœי but בּעל טוב ; and this denotes here, not him who does good ( בעל as Arab. dhw or ṣaḥab ), but him to whom the good deed is done (cf. Pro 17:8), i.e. , as here, him who is worthy of it ( בעל as Arab. âhl ), him who is the man for it (Jewish interp.: מי שׁהוא ראוי לו ). We must refuse nothing good (nothing either legally or morally good) to him who has a right to it ( מנע מן as Job 22:7; Job 31:16),

(Note: Accentuate אל־תמנע טוב , not אל־תמנע־טוב . The doubling of the Makkeph is purposeless, and, on the contrary, the separating of טוב from מבעליו by the Dechi (the separating accent subordinate to Athnach ) is proper. It is thus in the best MSS.)

if we are in a condition to do him this good. The phrase ישׁ־לאל ידי , Gen 31:29, and frequently, signifies: it is belonging to (practicable) the power of my hand, i.e. , I have the power and the means of doing it. As זד signifies the haughty, insolent, but may be also used in the neuter of insolent conduct ( vid ., Psa 19:14), so אל signifies the strong, but also (although only in this phrase) strength. The Keri rejects the plur. ידיך , because elsewhere the hand always follows לאל in the singular. But it rejects the plur. לרעיך (Pro 3:28) because the address following is directed to one person. Neither of these emendations was necessary. The usage of the language permits exceptions, notwithstanding the usus tyrannus , and the plur. לרעיך may be interpreted distributively: to thy fellows, it may be this one or that one. Hitzig also regards לרעיך as a singular; but the masc. of רעיה , the ground-form of which is certainly ra‛j , is רעה , or shorter, רע . לך ושׁוּב does not mean: forth! go home again! but: go, and come again. שׁוּב , to come again, to return to something, to seek it once more.

(Note: Thus also (Arab.) raj' is used in Thaalebi's Confidential Companion , p. 24, line 3, of Flügel's ed. Admission was prevented to one Haschmid, then angry he sought it once more; he was again rejected, then he sought it not again (Arab. flm yraj' ), but says, etc. Flügel has misunderstood the passage. Fleischer explains raj' , with reference to Pro 3:28, by revenir à la charge .)

The ו of ישׁו אתּך is, as 29b, the conditional: quum sit penes te, sc. quod ei des . "To-morrow shall I give"is less a promise than a delay and putting off, because it is difficult for him to alienate himself from him who makes the request. This holding fast by one's own is unamiable selfishness; this putting off in the fulfilment of one's duty is a sin of omission - οὐ γὰρ οἶδας , as the lxx adds, τὶ τέξεται ἡ ἐπιοῦσα .

Keil-Delitzsch: Pro 3:29

A second illustration of neighbourly love is harmlessness:

Devise not evil against thy neighbour,

While he dwelleth securely by thee.

The verb חרשׁ , χαράσσειν , signifies to cut into, and is used of the faber ferrarius as well as of the τιγναριυς (Isaiah, p. 463), who with a cutting instrument ( חרשׁ , Gen 4:22) works with metal or wood, and from his profession is called חרשׁ . But the word means as commonly to plough, i.e. , to cut with the plough, and חרשׁ is used also of a ploughman, and, without any addition to it, it always has this meaning. It is then a question whether the metaphorical phrase רעה חרשׁ signifies to fabricate evil, cf. dolorum faber, mendacia procudere , ψευδῶν καὶ ἀπατῶν τέκτων , and the Homeric κακὰ φρεὶ βυσσοδομεύειν (Fleischer and most others), or to plough evil (Rashi, Ewald, etc.). The Targ., Syriac, and Jerome translate חשׁב , without deciding the point, by moliri ; but the lxx and Graecus Venet . by τεκταίνειν . The correctness of these renderings is not supported by Ezek. 21:36, where חרשׁי משׁחית are not such as fabricate destruction, but smiths who cause destruction; also מחרישׁ , 1Sa 23:9, proves nothing, and probably does not at all appertain to חרשׁ incidere (Keil), but to חרשׁ silere , in the sense of dolose moliri . On the one hand, it is to be observed from Job 4:8; Hos 10:13, cf. Psa 129:3, that the meaning arare malum might connect itself with חרשׁ רעה ; and the proverb of Sirach 7:12, μὴ ἀροτρία ψεῦδος ἐπ ̓ ἀδελφῷ σου , places this beyond a doubt. Therefore in this phrase, if one keeps before him a clear perception of the figure, at one time the idea of fabricating, at another that of ploughing, is presented before us. The usage of the language in the case before us is more in favour of the latter than of the former. Whether ישׁב את means to dwell together with, or as Böttcher, to sit together with, after Psa 1:1; Psa 26:4., need not be a matter of dispute. It means in general a continued being together, whether as sitting, Job 2:13, or as dwelling, Jdg 17:11.

(Note: Accentuate והוא־יושׁב לבטח . It is thus in correct texts. The Rebia Mugrash is transformed, according to the Accentuationssystem , xviii. §2.)

To take advantage of the regardlessness of him who imparts to us his confidence is unamiable. Love is doubly owing to him who resigns himself to it because he believes in it.

Keil-Delitzsch: Pro 3:30

A third illustration of the same principle is peaceableness:

Contend not with a man without a cause,

When he has inflicted no evil upon thee.

Instead of תּרוּב , or as the Kerı̂ has amended it תּריב , the abbreviated form תּרב or תּרב would be more correct after אל ; רוּב or ריב (from רב , to be compact) means to fall upon one another, to come to hand-blows, to contend. Contending and quarrelling with a man, whoever he may be, without sufficient reason, ought to be abandoned; but there exists no such reason if he has done me no harm which I have to reproach him with. גּמל רעה with the accus. or dat. of the person signifies to bring evil upon any one, malum inferre , or also referre (Schultens), for גּמל (cogn. גּמר ) signifies to execute, to complete, accomplish - both of the initiative and of the requital, both of the anticipative and of the recompensing action; here in the former of these senses.

Keil-Delitzsch: Pro 3:31-32

These exhortations to neighbourly love in the form of warning against whatever is opposed to it, are followed by the warning against fellowship with the loveless:

31 Be not envious toward the man of violence,

And have no pleasure in all his ways.

32 For an abhorrence to Jahve is the perverse,

But with the upight is His secret.

The conceptions of jealousy and envy lie in קנּא (derived by Schultens from קנא , Arab. ḳanâ , intensius rubere ) inseparable from each other. The lxx, which for תקנא reads תקנה ( κτήσῃ ), brings the envy into 31b, as if the words here were ואל־תּתחר , as in Psa 37:1, Psa 37:7 (there the lxx has μὴ παραζήλου , here μηδὲ ζηλώσῃς ). There is no reason for correcting our text in accordance with this (substituting תּתחר for תּבחר as Hitzig does), because בּכל־דּרכיו would be too vague an expression for the object of the envy, while אל־תבחר altogether agrees with it; and the contrary remark, that בּחר בּכּל is fundamentally no בחר , fails since (1) בחר frequently expresses pleasure in anything without the idea of choice, and (2) "have not pleasure in all his ways"is in the Hebrew style equivalent to "in any one of his ways;"Ewald, §323b. He who does "violence to the law"(Zep 3:4) becomes thereby, according to the common course of the world, a person who is feared, whose authority, power, and resources are increased, but one must not therefore envy him, nor on any side take pleasure in his conduct, which in all respects is to be reprobated; for the נלוז , inflexus, tortuosus ( vid ., Pro 2:15), who swerves from the right way and goes in a crooked false way, is an object of Jahve's abhorrence, while, on the contrary, the just, who with a right mind walks in the right way, is Jahve's סוד - an echo of Psa 25:14. סוד (R. סד , to be firm, compressed) means properly the being pressed together, or sitting together (cf. the Arab. wisâd , wisâdt , a cushion, divan, corresponding in form to the Hebr. יסוד ) for the purpose of private communication and conversation ( הוּסד ), and then partly the confidential intercourse, as here (cf. Job 29:4), partly the private communication, the secret (Amo 3:7). lxx, ἐν δὲ δικαίοις [ οὐ ] συνεδριάζει . Those who are out of the way, who prefer to the simplicity of right-doing all manner of crooked ways, are contrary to God, and He may have nothing to do with them; but the right-minded He makes partakers of His most intimate intercourse, He deals with them as His friends.

Keil-Delitzsch: Pro 3:33

The prosperity of the godless, far from being worthy of envy, has as its reverse side the curse:

The curse of Jahve is in the house of the godless,

And the dwelling of the just He blesseth.

מארה (a curse), like מסלּה (a highway, from סלל ), is formed from ארר (cf. Arab. harr , detestari, abhorrere , a word-imitation of an interjection used in disagreeable experiences). The curse is not merely a deprivation of external goods which render life happy, and the blessing is not merely the fulness of external possessions; the central-point of the curse lies in continuous disquiet of conscience, and that of the blessing in the happy consciousness that God is with us, in soul-rest and peace which is certain of the grace and goodness of God. The poetic נוה (from נוה = Arab. nwy , tetendit aliquo ) signifies the place of settlement, and may be a word borrowed from a nomad life, since it denotes specially the pasture-ground; cf. Pro 24:15 (Fleischer). While the curse of God rests in the house of the wicked ( vid ., Köhler on Zec 5:4), He blesses, on the contrary, the dwelling-place of the righteous. The lxx and Jerome read יברך , but יברך is more agreeable, since God continues to be the subject.

Keil-Delitzsch: Pro 3:34

His relation to men is determined by their relation to Him.

As for the scorners, He scorneth them,

But to the lowly He giveth grace.

Most interpreters render the verse thus: "If the scorner He (even He, in return) scorneth, so He (on the other hand) giveth grace to the lowly."For the sequence of the words in the consequence, in which the precedence of the verb is usual, e.g. , Lev 12:5, we are referred to Pro 23:18, cf. Pro 24:14; but why had the poet placed the two facts in the relation of condition and consequence? The one fact is not the consequence but the reverse of the other, and accordingly they are opposed to each other in coordinated passages, Psa 18:26. The Vav in such antitheses has generally the meaning of "and on the other hand," e.g. , Job 8:20, while the lxx, Targ., Syriac, and Jerome altogether pass over the אם as if it did not exist. Ziegler translates: "Truly! the scorner He scorneth;"but an affirmative אם does not exist, the asseveration after the manner of an oath is negative. Bertheau's expedient would be more acceptable, by which he makes the whole of Pro 3:34 the protasis to Pro 3:35; but if this were intended, another subject would not enter into Pro 3:35. Thus 34a and 34b are two independent parallel passages; אם־ללּצים is the protasis: if as regards the scorners, i.e. , if His conduct is directed to the scorners, so He scorneth. The ל denotes relation, and in this elliptical usage is like the ל of superscription, e.g. , Jer 23:9. הוּא is the emphatic αὐτός : He on the contrary, and in a decisive way (Ewald, §314ab). Instead of יליץ fo there might have been used יליצם (for הליץ , where it occurs as a governing word, has the accusative, Pro 19:28; Psa 119:51), but we do not miss the object: if it relates to scorners (thus also Löwenstein translates), so it is He in return who scorneth. The lxx renders it: κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν ; cf. Jam 4:6; 1Pe 5:5. הוּא is used as a name of God ( Deutsch. Morgenl. Zeitschr. xvi. 400), on which account it is rendered like יהוה by κύριος . A ὑπερήφανος (appearing above others, i.e. , overbearing) is the לץ , according to the definition Pro 21:24. the expression of the talio is generalized in ἀντιτάσσεται (resists them). For עניים the Kerı̂ has ענוים : ענו (from ענה , the ground-form ענו , Arab. 'anaw ) is the lowly ( ταπεινός ), or he who bends himself, i.e. , the gentle and humble, the patient, and the passive עני , he who is bowed down, the suffering; but the limits of the conception are moveable, since in עני is presupposed the possession of fruit-virtues gained in the school of affliction.

Keil-Delitzsch: Pro 3:35

This group of the proverbs of wisdom now suitably closes with the fundamental contrast between the wise and fools:

The wise shall inherit honour,

But fools carry away shame.

If we take וּכסילים as the object, then we can scarcely interpret the clause: shame sweeps fools away (Umbreit, Zöckler, Bertheau), for הרים [ Hiph . of רוּם ] signifies (Isa 57:14; Eze 21:31) "to raise up anything high and far,"not "to sweep away."Preferable is the rendering: τοὺς δ ̓ ἄφρονας ὑψοῖ ἀτιμία ( Graec. Venet. , and similarly Jerome), i.e. , only to it do they owe their celebrity as warning examples (Ewald), to which Oetinger compares "whose glory is in their shame,"Phi 3:19;

(Note: Jona Gerundi renders it otherwise: "But shame raises the fools high;" i.e. , only the infamous, he who has no sense of honour, makes much advancement out of fools.)

but קלון is the contrary of כּבוד (glory, Hab 2:16), and therefore is as much an object conception as is the latter, 35a. If it is the object, then if we take מרים from מר after the form of לן , Neh 13:21 = ממירים (Hos 4:7), it might be rendered: Yet fools exchange shame (Löwenstein). But מוּר , like the Arab. mrr , transire , means properly to pass over or to wander over; it is intransitive, and only in Hiph . signifies actively to exchange. מרים thus will be the participle of הרים ; the plur. taken distributively (fools = whoever is only always a fool) is connected with the singular of the predicate. This change in the number is here, however, more difficult than at Pro 3:18, and in other places, where the plur. of the part. permits the resolution into a relative clause with quicunque , and more difficult than at Pro 28:1, where the sing. of the predicate is introduced by attraction; wherefore מרים may be an error in transcribing for מרימים or מרימי (Böttcher). J. H. Michaelis (after the Targ. and Syr.) has properly rendered the clause: "stulti tollunt ignominiam tanquam portionem suam ," adding " quae derivato nomine תרומה dicitur ." הרים signifies, in the language of the sacrificial worship and of worship generally, to lift off from anything the best portion, the legitimate portion due to God and the priesthood ( vid ., at Pro 3:9); for which reason Rashi glosses מרים by מפרישׁ לו , and Ralbag by מגביה לו . See Pro 14:29. Honour is that which the wise inherit, it falls to them unsought as a possession, but fools receive shame as the offal (viz., of their foolish conduct). The fut. and part. are significantly interchanged. The life of the wise ends in glory, but fools inherit shame; the fruit of their conduct is shame and evermore shame.

Constable: Pro 1:1--9:18

I. DISCOURSES ON WISDOM chs. 1--9

Verse one introduces both the book as a whole and chapters 1-9 in particular. The Book of Proverbs is a collection of at least five separate groups of proverbs. There are those that Solomon spoke and or wrote (possibly chs. 1-9 and definitely 10:1-22:16) and those that unknown sages produced (22:17-24:34). Next come proverbs of Solomon that King Hezekiah's men compiled (chs. 25-29), those that Agur spoke and or wrote (ch. 30), and finally those that King Lemuel spoke and or wrote (ch. 31).

"We're living in the information age,' but we certainly aren't living in the age of wisdom.' Many people who are wizards with their computers seem to be amateurs when it comes to making a success out of their lives. Computers can store data and obey signals, but they can't give us the ability to use that knowledge wisely. What's needed today is wisdom.

"The Book of Proverbs is about godly wisdom, how to get it and how to use it. It's about priorities and principles, not get-rich-quick schemes or success formulas. It tells you, not how to make a living, but how to be skillful in the lost art of making a life."¹¹

Since the sum total of human information now doubles approximately every year and a half, T. S. Eliot's questions are more apropos today than when he wrote them:

"Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?"¹²

Constable: Pro 1:8--8:1

B. Instruction for Young People 1:8-7:27

The two ways (paths) introduced in 1:7 stretch out before the reader (cf. Matt. 7:13-14). In this section Solomon spoke to his son guiding him into God's way. "My son" was and is a customary way of addressing a disciple.

"It derives from the idea that parents are primarily responsible for moral instruction (Prov 4:3-4; Deut 6:7)."²⁸

The frequent recurrence of the phrase "my son" in this part of Proverbs indicates that the instruction specially suited a young person. This person's life lay in front of him, and he faced major decisions that would set the course of his life from then on. Though the whole Book of Proverbs gives help to youths, chapters 1-7 can be of particular benefit to them.

Various individuals have proposed suggestions concerning how we should understand the phrase "my son." The best explanation I have seen is that the instruction that follows was originally the type of counsel a courtier father gave his son or sons in his home. This seems to have been a traditional form of ancient Near Eastern education, especially among the ruling classes.

In Egypt, for example, "The authors of the [wisdom] teachings' do not present themselves as priests and prophets. They appear as aged officials at the end of active and successful careers, desirous to let their children profit by their experience."²⁹

This instruction did not replace a formal education but supplemented it.³⁰

Earlier Akkadian officials evidently practiced the same custom.

"The advice given in the section My son' can have had relevance for very few people. . . . This suggests that we are to construe the text as being in the form of admonitions of some worthy to his son who will succeed him as vizier to the ruler."³¹

Other evidence exists that it was common throughout the ancient Near East for high officials to pass on this special instruction to their heirs. In Proverbs we have the record of what Solomon told his son Rehoboam.

". . . the Book of Proverbs has a definite masculine focus because in the ancient Jewish society daughters usually weren't educated for the affairs of life. Most of them were kept secluded and prepared for marriage and motherhood. For the most part, when you read man' in Proverbs, interpret it generically and read person,' whether male or female. Proverbs isn't a sexist book, but it was written in the context of a strongly male-oriented society."³²

In the teaching that follows there is advice for many situations a king would encounter and have to deal with effectively. These matters included the administration of justice, leadership, behavior, as well as urban and agricultural concerns. Consequently there seems to be no reason to take these references to "my son" as anything other than what they appear at face value to be (cf. Gen. 18:19; Exod. 12:24; Deut. 4:9-11).

In some parts of the ancient world the mother shared the duty of instructing the son with the father (cf. 1:8; 4:3; 6:20; 31:1, 26).³³

"Here the father and mother are placed on exactly the same footing as teachers of their children. . . . The phraseology of these sentences corresponds almost exactly to that of their Egyptian counterparts . . . and this throws into greater relief the one feature which is entirely unique in them: the mention of the mother. It is difficult to avoid the conclusion that this feature is an example of the adaptation of the Egyptian tradition to the peculiar situation in which the Israelite instructions were composed: a domestic situation in which the father and mother together shared the responsibility for the education of the child."³⁴

Archaeologists have found most of the documents that contain extrabiblical instruction of the "my son" type in excavated scribal schools. This suggests that even though the teaching took place in the home the teachers preserved their instructions in writing with a view to sharing them with people outside the family circle. This means that what we have in Proverbs is not atypical. Probably when Solomon recorded his counsel to his son he adapted it to a more general reading audience, namely, all the people of Israel. Eventually all people profited from it.

Constable: Pro 3:1-10

The fruit of peace 3:1-10

The trust of the wise son (vv. 5-6) comes from heeding sound teaching (vv. 1-4), and it leads to confident obedience (vv. 7-9).

"Teaching" (v. 1, Heb. torah) means "law" or, more fundamentally, "direction." Here the context suggests that the teachings of the parents are in view rather than the Mosaic Law, though in Israel their instruction would have rested on the Torah of God.

"Where it [torah] occurs unqualified (28:9; 29:18) it is clearly the divine law (it is also the Jewish term for the Pentateuch); but my law, thy mother's law' (1:8), etc., refer to the present maxims and to the home teachings, based indeed on the law, but not identical with it."⁴⁷

Verse 3 pictures devotion to kindness and truth (cf. Deut. 6:8-9, which says that God's law should receive the same devotion). "Kindness" or "love" translates the Hebrew word hesed, which refers to faithfulness to obligations that arise from a relationship.⁴⁸ "Truth" or "faithfulness" (Heb. emet) refers to what one can rely on because it is stable.⁴⁹ Together they may form a hendiadys: true kindness or faithful love. "Repute" (v. 4) connotes success, as in Psalm 111:10.

"Trust" and "lean" (v. 5) are very close in meaning. Trusting means to put oneself wholly at the mercy of another (cf. Jer. 12:5b; Ps. 22:9b). Leaning is not just reclining against something but relying on it totally for support. "Acknowledge" (v. 6) means to be aware of and have fellowship with God, not just to tip one's hat to Him. It includes obeying God's moral will as He has revealed it. The promise (v. 6b) means that God will make the course of such a person's life truly successful in God's eyes. This is a promise as well as a proverb, and it refers to the totality of one's life experience. It does not guarantee that one will never make mistakes.

How can we tell if a proverb is a promise as well as a proverb? We can do so by consulting the rest of Scripture. If a proverb expresses a truth promised elsewhere in Scripture, we know it is a promise. In the case of 3:5-6 we have the repetition of a promise made numerous times in Scripture that people who trust God will experience His guidance through life (cf. Heb. 11). In our attempt to "handle accurately the word of truth" (2 Tim. 2:15) we must carefully distinguish proverbs that restate promises from those that do not and are only proverbs.

Verses 7-10 suggest some of the ways God will reward the commitment of verses 5-6. Verse 7a gives the converse of verse 5a, and 7b restates 6a (cf. Rom. 12:16). This is the act of acknowledging God in all one's ways. Verse 8 describes personal invigoration poetically.

"Scripture often uses the physical body to describe inner spiritual or psychical feelings."⁵⁰

Verse 9 applies the principle of acknowledging God to the financial side of life.

"To know' God in our financial ways' is to see that these honour Him."⁵¹

The prospect of material reward (v. 10) was a promise to the godly Israelite (cf. Deut. 28:1-14; Mal. 3:10). We should take this verse more as a proverb than a promise since the Lord has revealed that as Christians we should expect persecution for our faith rather than material prosperity (2 Tim. 3:12; Heb. 12:1-11).

Constable: Pro 3:11-20

The importance of continuing to seek wisdom 3:11-20

Even though the price one has to pay for wisdom (i.e., life within the will of God) includes submitting to God's discipline (vv. 11-12), it is worth it (vv. 13-20).

"Loath" (v. 11b) means to shrink back from (cf. Heb. 12:5-6). Rejecting with the will and recoiling emotionally are opposite actions from trusting (v. 5). God's discipline may not produce all God desires if we respond to it improperly. Long life, riches, and honor (v. 16) were the rewards God promised the godly under the Old Covenant. The tree of life figure (v. 18) implies that wisdom is the source and sustainer of a long and beneficial life (cf. v. 16).⁵² The point is that by pursuing the way of wisdom a person can obtain the best things God has to offer him or her.

"It's good to have the things money can buy, provided you don't lose the things money can't buy. What good is an expensive house if there's no happy home within it? Happiness, pleasantness, and peace aren't the guaranteed by-products of financial success, but they are guaranteed to the person who lives by God's wisdom. Wisdom becomes a tree of life' to the believer who takes hold of her, and this is a foretaste of heaven (Rev. 22:1-2)."⁵³

Constable: Pro 3:21-35

Manifestations of wisdom 3:21-35

In these verses we can see the quality of love in the wise son. Verses 27-30 deal with neighborliness. The situation in view in verses 27-28 is one in which someone owes money, not one in which giving is an act of charity (cf. Lev. 19:13). The point is pay your debts promptly.⁵⁴ We could apply verse 30 by taking it as a warning against hauling someone into court on flimsy accusations.⁵⁵

"The Book of Proverbs is the best manual you'll find on people skills, because it was given to us by the God who made us, the God who can teach us what we need to know about human relationships, whether it's marriage, the family, the neighborhood, the job, or our wider circle of friends and acquaintances. If we learn and practice God's wisdom as presented in Proverbs, we'll find ourselves improving in people skills and enjoying life much more."⁵⁶

Verses 31-35 warn against the temptation to resort to violence when we deal with neighbors. One must decide if he or she wants to be odious to God or be His intimate friend (v. 32). That is the issue in choosing the ways of the wicked or those of the upright. James 4:6 and 1 Peter 5:5 quote the Septuagint version of verse 34. Verse 35 probably means fools display dishonor because that is what they get for their choices in contrast to the wise who get honor.

Commentary -- Other

Evidence: Pro 3:19

" Slight variations in physical laws such as gravity or electromagnetism would make life impossible...The necessity to produce life lies at the center of the universe’s whole machinery and design." John Wheeler, Princeton University professor of physics (Reader’s Digest, Sept. 1986)

Even evolutionist Stephen Hawking, considered the best-known scientist since Albert Einstein, acknowledges " the universe and the laws of physics seem to have been specifically designed for us. If any one of about 40 physical qualities had more than slightly different values, life as we know it could not exist: Either atoms would not be stable, or they wouldn’t combine into molecules, or the stars wouldn’t form the heavier elements, or the universe would collapse before life could develop, and so on..." (Austin American-Statesman, October 19, 1997)

Questions for Evolutionists

by Dr. Kent Hovind

The test of any theory is whether or not it provides answers to basic questions. Some well-meaning but misguided people think evolution is a reasonable theory to explain man’s questions about the universe. Evolution is not a good theory—it is just a pagan religion masquerading as science.

1. Where did the space for the universe come from?

2. Where did matter come from?

3. Where did the laws of the universe come from (gravity, inertia, etc.)?

4. How did matter get so perfectly organized?

5. Where did the energy come from to do all the organizing?

6. When, where, why, and how did life come from dead matter?

7. When, where, why, and how did life learn to reproduce itself?

8. With what did the first cell capable of sexual reproduction reproduce?

9. Why would any plant or animal want to reproduce more of its kind since this would only make more mouths to feed and decrease the chances of survival? (Does the individual have a drive to survive, or the species? How do you explain this?)

10. How can mutations (recombining of the genetic code) create any new, improved varieties? (Recombining English letters will never produce Chinese books.)

11. Is it possible that similarities in design between different animals prove a common Creator instead of a common ancestor?

12. Natural selection only works with the genetic information available and tends only to keep a species stable. How would you explain the increasing complexity in the genetic code that must have occurred if evolution were true?

13. When, where, why, and how did:

a) Single-celled plants become multicelled? (Where are the two- and three-celled intermediates?)

b) Single-celled animals evolve?

c) Fish change to amphibians?

d) Amphibians change to reptiles?

e) Reptiles change to birds? (The lungs, bones, eyes, reproductive organs, heart, method of locomotion, body covering, etc., are all very different!) How did the intermediate forms live?

14. When, where, why, how, and from what

did:

a) Whales evolve?

b) Sea horses evolve?

c) Bats evolve?

d) Eyes evolve?

e) Ears evolve?

f) Hair, skin, feathers, scales, nails, claws, etc., evolve?

15. Which evolved first (how, and how long, did it work without the others)?

a) The digestive system, the food to be digested, the appetite, the ability to find and eat the food, the digestive juices, or the body’s resistance to its own digestive juice (stomach, intestines, etc.)?

b) The drive to reproduce or the ability to reproduce?

c) The lungs, the mucus lining to protect them, the throat, or the perfect mixture of gases to be breathed into the lungs?

d) DNA or RNA to carry the DNA message to cell parts?

e) The termite or the flagella in its intestines that actually digest the cellulose?

f) The plants or the insects that live on and pollinate the plants?

g) The bones, ligaments, tendons, blood supply, or muscles to move the bones?

h) The nervous system, repair system, or hormone system?

i) The immune system or the need for it?

Evidence: Pro 3:27-28

We must never lose sight of love for our neighbor. A good deed can be a stronger evangelistic witness than a thousand words. See Proverbs 27:10 footnote.

Evidence: Pro 3:34

It has been said that the Italian dictator Mussolini, in his youth, stood on a high pinnacle and cried, " God, if you are there, strike me dead!" When God did not bow to his dictates, Mussolini concluded that there is no God. God did, however, answer his prayer some time later.

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 3 (Chapter Introduction)

Overview

Pro 3:1, Sundry exhortations; Pro 3:13, The gain of wisdom; Pro 3:27, Exhortation to beneficence, etc; Pro 3:33, The different state of the wicked and upright.

Poole: Proverbs 3 (Chapter Introduction)

CHAPTER 3

Solomon exhorteth his son to obedience, Pro 3:1-4 . To faith, Pro 3:5,6 , and trust in God; the benefits that they shall receive thereby, Pro 3:7,8 . To honour God with our estates, Pro 3:9 . The advantage in so doing, Pro 3:10 . To patience under God’ s chastisements, Pro 3:11 . A reason for it, Pro 3:12 . The happiness of him that findeth wisdom, Pro 3:13 . Wisdom set out, with the benefits that attend her, Pro 3:14-18 . The effects, Pro 3:19,20 . Another exhortation to perform our duty, Pro 3:21-27 . To charitableness, Pro 3:28 . To avoid strife, Pro 3:29,30 . Against envy, Pro 3:31 . The misery of the wicked, and blessings of the just, Pro 3:32-35 .

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.

MHCC: Proverbs 3 (Chapter Introduction)

(Pro 3:1-6) Exhortations to obedience and faith.

(Pro 3:7-12) To piety, and to improve afflictions.

(Pro 3:13-20) To gain wisdom.

(Pro 3:21-26) Guidance of Wisdom.

(Pro 3:27-35) The wicked and the upright.

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

Matthew Henry: Proverbs 3 (Chapter Introduction)

This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.

Constable: Proverbs (Book Introduction)

Introduction

Title

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

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

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

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

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

Writer

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

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

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

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

Date

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

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

3. The thesis of the book 1:7

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

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

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

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

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

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

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

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

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

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

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

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

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

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

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

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

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

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

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

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

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

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

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

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

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

Gill: Proverbs 3 (Chapter Introduction)

INTRODUCTION TO PROVERBS 3

In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Pro 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Pro 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Pro 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Pro 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Pro 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Pro 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Pro 3:13; from the profit, preciousness, pleasure, and usefulness of it, Pro 3:14; and from its concern in the works of creation and providence, Pro 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Pro 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Pro 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Pro 3:31.