Teks -- Proverbs 10:1-32 (NET)

The First Collection of Solomonic Proverbs

10:1 The Proverbs of Solomon: A wise child makes a father rejoice, but a foolish child is a grief to his mother. 10:2 Treasures gained by wickedness do not profit, but righteousness delivers from mortal danger. 10:3 The Lord satisfies the appetite of the righteous, but he thwarts the craving of the wicked. 10:4 The one who is lazy becomes poor, but the one who works diligently becomes wealthy. 10:5 The one who gathers crops in the summer is a wise son, but the one who sleeps during the harvest is a son who brings shame to himself. 10:6 Blessings are on the head of the righteous, but the speech of the wicked conceals violence. 10:7 The memory of the righteous is a blessing, but the reputation of the wicked will rot. 10:8 The wise person accepts instructions, but the one who speaks foolishness will come to ruin. 10:9 The one who conducts himself in integrity will live securely, but the one who behaves perversely will be found out. 10:10 The one who winks his eye causes trouble, and the one who speaks foolishness will come to ruin. 10:11 The teaching of the righteous is a fountain of life, but the speech of the wicked conceals violence. 10:12 Hatred stirs up dissension, but love covers all transgressions. 10:13 Wisdom is found in the words of the discerning person, but the one who lacks wisdom will be disciplined. 10:14 Those who are wise store up knowledge, but foolish speech leads to imminent destruction. 10:15 The wealth of a rich person is like a fortified city, but the poor are brought to ruin by their poverty. 10:16 The reward which the righteous receive is life; the recompense which the wicked receive is judgment. 10:17 The one who heeds instruction is on the way to life, but the one who rejects rebuke goes astray. 10:18 The one who conceals hatred utters lies, and the one who spreads slander is certainly a fool. 10:19 When words abound, transgression is inevitable, but the one who restrains his words is wise. 10:20 What the righteous say is like the best silver, but what the wicked think is of little value. 10:21 The teaching of the righteous feeds many, but fools die for lack of wisdom. 10:22 The blessing from the Lord makes a person rich, and he adds no sorrow to it. 10:23 Carrying out a wicked scheme is enjoyable to a fool, and so is wisdom for the one who has discernment. 10:24 What the wicked fears will come on him; what the righteous desire will be granted. 10:25 When the storm passes through, the wicked are swept away, but the righteous are an everlasting foundation. 10:26 Like vinegar to the teeth and like smoke to the eyes, so is the sluggard to those who send him. 10:27 Fearing the Lord prolongs life, but the life span of the wicked will be shortened. 10:28 The hope of the righteous is joy, but the expectation of the wicked will remain unfulfilled. 10:29 The way of the Lord is like a stronghold for the upright, but it is destruction to evildoers. 10:30 The righteous will never be moved, but the wicked will not inhabit the land. 10:31 The speech of the righteous bears the fruit of wisdom, but the one who speaks perversion will be destroyed. 10:32 The lips of the righteous know what is pleasing, but the speech of the wicked is perverse.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 10:2 - Of wickedness

Such as are got by any sort of wicked practices.

Wesley: Pro 10:2 - Death

Often from temporal, and always from eternal death.

Wesley: Pro 10:5 - Gathereth

The fruits of his field.

Wesley: Pro 10:5 - In summer

In harvest. He that improved the opportunities of doing good to himself and others.

Wesley: Pro 10:6 - Violence

Their own violence or injustice. This may be an allusion to the ancient custom of covering the mouths and faces of condemned malefactors.

Wesley: Pro 10:8 - Who receive

Is ready to hear and obey the precepts of God and men.

Wesley: Pro 10:8 - Fall

Into mischief.

Wesley: Pro 10:9 - Surely

Or, securely, or confidently, as the word properly signifies; quietly resting upon God's favour and gracious providence for his protections.

Wesley: Pro 10:9 - Known

His wickedness shall be publickly discovered.

Wesley: Pro 10:10 - Winketh

That secretly designs mischief against others, as this phrase is used, Psa 35:19.

Wesley: Pro 10:13 - Wisdom

This wisdom shews itself in his speech.

Wesley: Pro 10:13 - A rod

Rebukes from God and men.

Wesley: Pro 10:14 - Lay up

In their minds, to be brought forth upon fit occasions.

Wesley: Pro 10:14 - Knowledge

Whereby they may be enabled to speak both what, and when it is seasonable.

Wesley: Pro 10:14 - But

Fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves.

Wesley: Pro 10:15 - Wealth

It often redeems him from dangers and calamities.

Wesley: Pro 10:15 - Poverty

Is the cause of their ruin.

Wesley: Pro 10:16 - The labour

The fruit of his labour, to the preservation of this life, and obtaining eternal life.

Wesley: Pro 10:16 - Fruit

The fruit of all their labour tends to sin, and serves only for fuel to mens pride and luxury.

Wesley: Pro 10:18 - Lying lips

With flattering words. He here condemns two opposite vices, secret hatred, and manifest slander.

Wesley: Pro 10:20 - Is

Of great worth and use.

Wesley: Pro 10:20 - Heart

And consequently the tongue.

Wesley: Pro 10:21 - Feed

By their wise discourses and counsels.

Wesley: Pro 10:21 - Die

They have not wisdom to preserve themselves, much less to feed others.

Wesley: Pro 10:26 - So

Unserviceable and vexatious.

Wesley: Pro 10:28 - Gladness

Shall be accomplished, and turned into enjoyment.

Wesley: Pro 10:29 - The way

The way of God's precepts.

Wesley: Pro 10:29 - Strength

Gives strength, support, and protection.

Wesley: Pro 10:30 - Never be removed

They shall live happily here, and eternally in heaven.

Wesley: Pro 10:30 - The earth

They shall not have so much as a quiet abode upon earth; much less shall they have any possession in heaven.

Wesley: Pro 10:32 - The lips

Knowledge is here ascribed to the lips, as it is to the hands, Psa 78:72, because they are conducted by knowledge and wisdom.

Wesley: Pro 10:32 - Acceptable

What is truly worthy of acceptation.

JFB: Pro 10:1

Here begins the second part of the book, Pro. 10:1-22:16, which, with the third, Pro. 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pro. 10:1-15:33 are mostly antithetic; and those of Pro. 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing. (Pro. 10:1-32)

JFB: Pro 10:1 - wise [and] foolish

As they follow or reject the precepts of wisdom.

JFB: Pro 10:1 - maketh . . . father

Or, "gladdens a father."

JFB: Pro 10:1 - heaviness

Or, "grief."

JFB: Pro 10:2 - Treasures . . . nothing

That is, Ill-gotten gains give no true happiness (compare Pro 4:17; Mat 6:19).

JFB: Pro 10:2 - righteousness

Especially beneficence (Psa 112:9).

JFB: Pro 10:2 - death

The greatest of all evils.

JFB: Pro 10:3

(Compare Psa 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."

JFB: Pro 10:4 - slack

Literally, "deceitful," failing of its purpose (compare Hos 7:16).

JFB: Pro 10:4 - maketh rich

(compare Pro 10:22).

JFB: Pro 10:5 - son

As Pro 1:8, Pro 1:10, and often.

JFB: Pro 10:5 - sleepeth

In indolence, and not for rest.

JFB: Pro 10:5 - causeth shame

Literally, "is base" (compare Pro 14:35; Pro 17:2).

JFB: Pro 10:6 - Blessings

Literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Psa 5:9; Psa 10:7; Rom 3:14), and hence has no praises (compare Pro 10:11).

JFB: Pro 10:7 - blessed

Literally, "for a blessing," or praise.

JFB: Pro 10:7 - shall rot

Literally, "be worm-eaten," useless and disgusting.

JFB: Pro 10:8 - wise, &c.

(compare Pro 9:8-9, Pro 9:16), opposed to

JFB: Pro 10:8 - prating fool

Or, "fool of lips of wicked language."

JFB: Pro 10:8 - fall

Headlong, suddenly.

JFB: Pro 10:9 - perverteth his ways

Acts deceitfully.

JFB: Pro 10:9 - known

Discovered and punished.

JFB: Pro 10:10

Two vices contrasted; hypocrisy, or insinuating evil against one (Pro 6:13; Psa 35:19), and rashness of speech. In each case, the results are on the evildoers.

JFB: Pro 10:11 - a well

Or, "source" of good to himself and others (Joh 7:37-38). On last clause, see on Pro 10:6.

JFB: Pro 10:12 - strifes

Or, "litigations."

JFB: Pro 10:12 - covereth

By forgiveness and forbearance.

JFB: Pro 10:13 - In the lips . . . found

Hence, not beaten, as the wicked-speaking fool.

JFB: Pro 10:13 - void of understanding

(Pro 6:32; Pro 7:7).

JFB: Pro 10:14 - lay up knowledge

That is, as treasures for good use.

JFB: Pro 10:14 - mouth . . . destruction

Or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.

JFB: Pro 10:15

Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pro 30:9), men, not fearing God, fall into dangers.

JFB: Pro 10:16

The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.

JFB: Pro 10:17 - keepeth

Observes (Pro 3:18; Pro 4:22).

JFB: Pro 10:17 - refuseth

Or, "turns from reproof," which might direct him aright.

JFB: Pro 10:18

Both vices must one day be known and punished, and hence their folly.

JFB: Pro 10:19

Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jam 1:26).

JFB: Pro 10:20

Right speech is the fruit of a good heart, but the wicked show theirs to be useless.

JFB: Pro 10:21

Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pro 10:11, Pro 10:17; Hos 4:6).

JFB: Pro 10:22 - it maketh, &c.

"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ecc 2:21-23; 1Ti 6:9-10, 1Ti 6:17).

JFB: Pro 10:23

Sin is the pleasure of the wicked; wisdom that of the good.

JFB: Pro 10:24 - it

The very thing. The wicked get dreaded evil; the righteous, desired good.

JFB: Pro 10:25

(Compare Psa 1:4; Psa 37:9-10, Psa 37:36).

JFB: Pro 10:25 - righteous . . . foundation

Well laid and firm (Mat 7:24-25).

JFB: Pro 10:26

That is, causes vexation.

JFB: Pro 10:27

(Compare Pro 9:11; Psa 55:23).

JFB: Pro 10:28 - gladness

In confidence of realizing it.

JFB: Pro 10:28 - expectation . . . perish

In disappointment.

JFB: Pro 10:29 - The way, &c.

That is, God's providence sustains the righteous and overthrows the wicked (Hos 14:9).

JFB: Pro 10:30

(Compare Pro 12:3; Psa 37:9-11; Psa 102:28).

JFB: Pro 10:30 - earth

Or, "land of promise."

JFB: Pro 10:31 - bringeth forth

Literally, "germinates" as a plant.

JFB: Pro 10:31 - froward

(Compare Pro 2:12, Pro 2:14).

JFB: Pro 10:31 - cut off

As an unproductive plant.

JFB: Pro 10:32 - know

Regard and provide for (Psa 1:6).

JFB: Pro 10:32 - frowardness

All kinds of deceit and ill-nature. The word is plural.

Clarke: Pro 10:1 - The proverbs of Solomon

The proverbs of Solomon - Some ancient MSS. of the Vulgate have Proverbiorum liber secundus , "The second book of the Proverbs."The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter

Clarke: Pro 10:1 - A wise son maketh a glad father

A wise son maketh a glad father - The parallels in this and several of the succeeding chapters are those which Bishop Lowth calls the antithetic; when two lines correspond with each other by an opposition of terms and sentiments; when the second is contrasted with the first; sometimes in expression, sometimes in sense only. Accordingly the degrees of antithesis are various; from an exact contraposition of word to word, through a whole sentence, down to a general disparity, with something of a contrariety in the two propositions, as: -

A wise son rejoiceth in his father

But a foolish son is the grief of his mother

Where every word has its opposite; for the terms father and mother are, as the logicians say, relatively opposite.

Clarke: Pro 10:2 - Treasures of wickedness

Treasures of wickedness - Property gained by wicked means

Clarke: Pro 10:2 - Delivered from death

Delivered from death - Treasures gained by robbery often bring their possessors to an untimely death; but those gained by righteous dealing bring with them no such consequences.

Clarke: Pro 10:3 - But he casteth away the substance of the wicked

But he casteth away the substance of the wicked - But instead of רשעים reshaim , the wicked, בוגדים bogedim , hypocrites, or perfidious persons, is the reading of twelve or fourteen of Kennicott’ s and De Rossi’ s MSS., and some editions; but it is not acknowledged by any of the ancient versions

The righteous have God for their feeder; and because of his infinite bounty, they can never famish for want of the bread of life. On the contrary, the wicked are often, in the course of his providence, deprived of the property of which they make a bad use.

Clarke: Pro 10:4 - He becometh poor

He becometh poor - God has ordered, in the course of his providence, that he who will not work shall not eat. And he always blesses the work of the industrious man.

Clarke: Pro 10:5 - He that gathereth in summer

He that gathereth in summer - All the work of the field should be done in the season suitable to it. If summer and harvest be neglected, in vain does a man expect the fruits of autumn.

Clarke: Pro 10:6 - Violence covereth the mouth of the wicked

Violence covereth the mouth of the wicked - As blessings shall be on the head of the just, so the violence of the wicked shall cover their face with shame and confusion. Their own violent dealings shall be visited upon them. The mouth forsoth of unpitious men wickidnesse covereth. - Old MS. Bible. "The forehead of the ungodly is past shame, and presumptuous."- Coverdale.

Clarke: Pro 10:7 - The memory of the just is blessed

The memory of the just is blessed - Or, is a blessing

Clarke: Pro 10:7 - But the name of the wicked shall rot

But the name of the wicked shall rot - This is another antithesis; but there are only two antithetic terms, for memory and name are synonymous - Lowth. The very name of the wicked is as offensive as putrid carrion.

Clarke: Pro 10:8 - A prating fool shall fall

A prating fool shall fall - This clause is repeated in the tenth verse. The wise man will receive the commandment: but the shallow blabbing fool shall be cast down. See Pro 10:10.

Clarke: Pro 10:9 - He that walketh uprightly

He that walketh uprightly - The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit.

Clarke: Pro 10:10 - He that winketh with the eye

He that winketh with the eye - Instead of the latter clause, on which see Pro 10:8, the Septuagint has, ὁ δε ελεγχων μετα παῥρησιας ειρηνοποιει· "but he that reproveth with freedom, maketh peace."This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.

Clarke: Pro 10:11 - The mouth of a righteous man is a well of life

The mouth of a righteous man is a well of life - מקור חיים mekor chaiyim , is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every art of the body. The latter clause of this verse is the same with that of Pro 10:6.

Clarke: Pro 10:12 - Hatred stirreth up strifes

Hatred stirreth up strifes - It seeks for occasions to provoke enmity. It delights in broils. On the contrary, love conciliates; removes aggravations; puts the best construction on every thing; and pours water, not oil, upon the flame.

Clarke: Pro 10:13 - A rod is for the back of him

A rod is for the back of him - He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.

Clarke: Pro 10:14 - Wise men lay up knowledge

Wise men lay up knowledge - They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbor.

Clarke: Pro 10:15 - The rich man’ s wealth is his strong city

The rich man’ s wealth is his strong city - Behold a mystery in providence; there is not a rich man on earth but becomes such by means of the poor! Property comes from the labor of the poor, and the king himself is served of the field. How unjust, diabolically so, is it to despise or oppress those by whose labor all property is acquired

Clarke: Pro 10:15 - The destruction of the poor is their poverty

The destruction of the poor is their poverty - A man in abject poverty never arises out of this pit. They have no nucleus about which property may aggregate. The poet spoke well: -

Haud facile emergunt, quorum virtutibus obsta

Res angusta domi

"They rarely emerge from poverty, whose exertions are cramped by want at home."

Clarke: Pro 10:16 - The labor of the righteous

The labor of the righteous - The good man labors that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object

Clarke: Pro 10:16 - The fruit of the wicked to sin

The fruit of the wicked to sin - This man lives to eat and drink, and his property he spends in riot and excess. God’ s blessings are cursed to him.

Clarke: Pro 10:17 - He is in the way of life

He is in the way of life - The truly religious man accumulates knowledge that he may the better know how to live to God, and do most good among men.

Clarke: Pro 10:18 - He that hideth

He that hideth - This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they thought nothing of the injury they had sustained; had passed by the insult, etc.! Thus lying lips covered the malevolence of a wicked heart.

Clarke: Pro 10:19 - In the multitude of words

In the multitude of words - It is impossible to speak much, and yet speak nothing but truth; and injure no man’ s character in the mean while.

Clarke: Pro 10:20 - The heart of the wicked is little worth

The heart of the wicked is little worth - כמעט kimat , is like little or nothing; or is like dross, while the tongue of the just is like silver. A sinner’ s heart is worth nothing, and is good for nothing; and yet because it is his most hidden part, he vaunts of its honesty, goodness, etc.! Yes, yes; it is very honest and good, only the devil is in it! that is all.

Clarke: Pro 10:22 - The blessing of the Lord, it maketh rich

The blessing of the Lord, it maketh rich - Whatever we receive in the way of providence, has God’ s blessing in it, and will do us good. Cares, troubles, and difficulties come with all property not acquired in this way; but God’ s blessing gives simple enjoyment, and levies no tax upon the comfort.

Clarke: Pro 10:23 - It is a sport to a fool to do mischief

It is a sport to a fool to do mischief - What a millstone weight of iniquity hangs about the necks of most of the jesters. facetious and witty people! "How many lies do they tell in jest, to go to the devil in earnest!"

Clarke: Pro 10:24 - The fear of the wicked

The fear of the wicked - The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.

Clarke: Pro 10:25 - As the whirlwind passeth

As the whirlwind passeth - As tornadoes that sweep every thing away before them; so shall the wrath of God sweep away the wicked; it shall leave him neither branch nor root. But the righteous, being built on the eternal foundation, יסוד עולם yesod olam , shall never be shaken.

Clarke: Pro 10:26 - As vinegar to the teeth

As vinegar to the teeth - The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.

Clarke: Pro 10:28 - The expectation of the wicked shall perish

The expectation of the wicked shall perish - A wicked man is always imposing on himself by the hope of God’ s mercy and final happiness; and he continues hoping, till he dies without receiving that mercy which alone would entitle him to that glory.

Clarke: Pro 10:29 - The way of the Lord is strength

The way of the Lord is strength - In the path of obedience the upright man ever finds his strength renewed; the more he labors the stronger he grows. The same sentiment as that in Isa 40:31.

Clarke: Pro 10:30 - The righteous shall never be removed

The righteous shall never be removed - Because he is built on the eternal foundation. See on Pro 10:25 (note).

Clarke: Pro 10:31 - The froward tongue shall be cut out

The froward tongue shall be cut out - This probably alludes to the punishment of cutting out the tongue for blasphemy, treasonable speeches, profane swearing, or such like. The tunge of schrewis schal perishen. - Old MS. Bible. Were the tongue of every shrew or scold to be extracted, we should soon have much less noise in the world.

Clarke: Pro 10:32 - The lips of the righteous know what is acceptable

The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

Defender: Pro 10:1 - proverbs of Solomon

The first nine chapters of Proverbs represent instructions for Solomon, perhaps written by David. Beginning at Pro 10:1, however, the proverbs were either written by Solomon or collected by him (see note on Pro 1:1)."

Defender: Pro 10:2 - delivereth from death

The second section of Proverbs, called "the proverbs of Solomon," extends from Proverbs 10:1-22:17, where a new section, attributed to "the words of the wise" begins. In the collected "proverbs of Solomon" each stands independently, with no continuity from verse to verse. The earlier section (Proverbs 1:1-9:18), however, and also the section from 22:17 through 24:34 attributed to "the wise" (Pro 24:23), do exhibit such continuity."

TSK: Pro 10:1 - proverbs // A wise

proverbs : Pro 1:1, Pro 25:1; 1Ki 4:32; Ecc 12:9

A wise : Pro 15:20, Pro 17:21, Pro 17:25, Pro 19:13, Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25, Pro 29:3, Pro 29:15; Ecc 2:19

TSK: Pro 10:2 - Treasures // but

Treasures : Pro 11:4; Psa 49:6-10; Isa 10:2, Isa 10:3; Zep 1:18; Luk 12:15-21, Luk 16:22, Luk 16:23; Rom 2:5; Jam 5:1-3

but : Pro 12:28; Dan 4:27; Rom 5:21; Phi 3:9

TSK: Pro 10:3 - will // but // the substance of the wicked

will : Job 5:20; Psa 10:14, Psa 33:19, Psa 34:9, Psa 34:10, Psa 37:3, Psa 37:19, Psa 37:25; Isa 33:16; Mat 6:30-33; Luk 12:22-24, Luk 12:31; Heb 13:5, Heb 13:6

but : Job 20:5-8, Job 20:20-22, Job 20:28; Hab 2:6-8; Zep 1:18

the substance of the wicked : or, the wicked for their wickedness, Pro 14:32

TSK: Pro 10:4 - becometh // with a slack hand // but

becometh : Pro 6:6-11, Pro 11:24, Pro 12:24, Pro 19:15, Pro 19:24, Pro 20:4, Pro 20:13, Pro 24:30-34; Ecc 10:18; Joh 6:27; Heb 6:11, Heb 6:12; 2Pe 1:5-10

with a slack hand : That is, slothfully and negligently.

but : Pro 13:4, Pro 21:5; 1Co 15:58

TSK: Pro 10:5 - gathereth // a son

gathereth : Pro 6:6, Pro 6:8, Pro 30:25; Isa 55:6, Isa 55:7

a son : Pro 12:4, Pro 17:2, Pro 19:26

TSK: Pro 10:6 - Blessings // violence

Blessings : Pro 11:26, Pro 24:25, Pro 28:20; Deu 28:2; Job 29:13; 2Ti 1:16-18

violence : Pro 10:11; Est 7:8; Psa 107:42; Rom 3:19

TSK: Pro 10:7 - memory // the name

memory : 1Ki 11:36; 2Ki 19:34; 2Ch 24:16; Psa 112:6; Mar 14:9; Luk 1:48

the name : Job 18:17, Job 27:23; Psa 9:5, Psa 9:6, Psa 109:13, Psa 109:15; Ecc 8:10; Jer 17:13

TSK: Pro 10:8 - wise // but // prating fool // fall

wise : Pro 1:5, Pro 9:9, Pro 12:1, Pro 14:8; Psa 119:34; Jam 3:13

but : Pro 10:10, Pro 12:13, Pro 13:3, Pro 14:23

prating fool : Heb. a fool of lips, Ecc 10:12

fall : or, be beaten, Pro 18:6, Pro 18:7

TSK: Pro 10:9 - that walketh // but

that walketh : Pro 28:18; Psa 23:4, Psa 25:21, Psa 26:11, Psa 26:12, Psa 84:11; Isa 33:15, Isa 33:16; Gal 2:13, Gal 2:14

but : Pro 17:20; Luk 12:1, Luk 12:2; 1Co 4:5

TSK: Pro 10:10 - that // but // fall

that : Pro 6:13; Job 15:12; Psa 35:19

but : Pro 10:8, Pro 18:6, Pro 18:7, Pro 18:21

fall : or, be beaten, 3Jo 1:10

TSK: Pro 10:11 - mouth of a // but

mouth of a : Pro 10:20, Pro 10:21, Pro 10:32, Pro 13:14, Pro 15:7, Pro 16:22-24, Pro 18:4, Pro 20:15; Psa 37:30, Psa 37:31; Eph 4:29

but : Pro 10:6; Psa 107:42; Ecc 10:12-14; Mat 12:34-37; Jam 3:5-8

TSK: Pro 10:12 - Hatred // love

Hatred : Pro 15:18, Pro 16:27, Pro 28:25, Pro 29:22; Jam 4:1

love : Pro 17:9; 1Co 13:4; Jam 5:20; 1Pe 4:8

TSK: Pro 10:13 - the lips // a rod // understanding

the lips : Pro 10:11, Pro 10:21, Pro 15:7, Pro 15:23, Pro 20:15, Pro 26:3; Exo 10:12; Isa 50:4; Luk 4:22

a rod : Pro 10:10, Pro 7:22, Pro 17:10, Pro 26:3, Pro 27:22; Psa 32:9

understanding : Heb. heart, Pro 6:32 *marg.

TSK: Pro 10:14 - lay // the mouth

lay : Pro 1:5, Pro 9:9, Pro 18:1, Pro 18:15, Pro 19:8; Mat 12:35, Mat 13:44, Mat 13:52; 2Co 4:6, 2Co 4:7

the mouth : Pro 10:8, Pro 10:10, Pro 13:3, Pro 18:7, Pro 21:23

TSK: Pro 10:15 - rich // the destruction

rich : Pro 18:11; Job 31:24, Job 31:25; Psa 49:6, Psa 52:7; Ecc 7:12; Jer 9:23; Mar 10:24; Luk 12:19; 1Ti 6:17

the destruction : Pro 14:20, Pro 19:7, Pro 22:22, Pro 22:23; Mic 2:1, Mic 2:2

TSK: Pro 10:16 - labour // the fruit

labour : Pro 11:30; Isa 3:10, Isa 3:11; Joh 6:27; 1Co 15:58; Gal 6:7-9; Heb 6:10

the fruit : Mat 7:17, Mat 7:18, Mat 12:33, Mat 12:34, Mat 15:19; Rom 6:23; 2Ti 2:17, 2Ti 2:18, 2Ti 3:13

TSK: Pro 10:17 - the way // he that // erreth

the way : Pro 3:1, Pro 3:2, Pro 3:18, Pro 4:4, Pro 4:13, Pro 12:1, Pro 22:17-19; Mat 7:24-27; Luk 11:28; Heb 2:1; 2Pe 1:5-11

he that : Pro 1:25, Pro 1:26, Pro 1:30, Pro 5:12, Pro 15:10, Pro 29:1; 2Ch 25:16; Heb 12:25

erreth : or, causeth to err, Ecc 5:6

TSK: Pro 10:18 - that hideth // that uttereth

that hideth : Pro 26:24-26; 1Sa 18:21, 1Sa 18:22, 1Sa 18:29; 2Sa 3:27, 2Sa 11:8-15, 2Sa 13:23-29, 2Sa 20:9, 2Sa 20:10; Psa 5:9, Psa 12:2, Psa 55:21; Luk 20:20, Luk 20:21

that uttereth : Psa 15:3, Psa 50:20, Psa 101:5

TSK: Pro 10:19 - the multitude // but

the multitude : Ecc 5:3, Ecc 10:13, Ecc 10:14; Jam 3:2

but : Pro 17:27, Pro 17:28; Psa 39:1; Jam 1:19, Jam 3:2

TSK: Pro 10:20 - tongue // the heart

tongue : Pro 12:18, Pro 15:4, Pro 16:13, Pro 25:11, Pro 25:12; Mat 12:35

the heart : Pro 23:7; Gen 6:5, Gen 8:21; Jer 17:9; Mat 12:34

TSK: Pro 10:21 - feed // fools // wisdom

feed : Pro 12:18, Pro 15:4; Job 4:3, Job 4:4, Job 23:12, Job 29:21, Job 29:22; Psa 37:30; Ecc 12:9, Ecc 12:10; Jer 3:15, Jer 15:16; Joh 21:15-17; 1Pe 5:2

fools : Pro 1:29, Pro 1:31, Pro 5:12, Pro 5:23; Hos 4:6; Mat 13:19; Joh 3:19, Joh 3:20; Rom 1:28

wisdom : Heb. heart, Pro 17:16

TSK: Pro 10:22 - it // he

it : Gen 12:2, Gen 13:2, Gen 14:23, Gen 24:35, Gen 26:12; Deu 8:17, Deu 8:18; 1Sa 2:7, 1Sa 2:8; Psa 37:22; Psa 107:38, Psa 113:7, Psa 113:8

he : Pro 20:21, Pro 28:22; Jos 6:18, 7:1-26; 1Ki 21:19; 2Ki 5:26, 2Ki 5:27; Job 27:8-23; Hab 2:6-12; Zec 5:4; Jam 5:1-5

TSK: Pro 10:23

Pro 14:9, Pro 15:21, Pro 26:18, Pro 26:19; Ecc 11:9

TSK: Pro 10:24 - fear // the desire

fear : Job 3:25, Job 15:21; Heb 10:27

the desire : Psa 21:2, Psa 37:4, Psa 145:19; Mat 5:6; Joh 14:18, Joh 16:24; 1Jo 5:14, 1Jo 5:15

TSK: Pro 10:25 - the whirlwind // an

the whirlwind : Pro 1:27; Job 27:19-21; Psa 37:9, Psa 37:10, Psa 58:9, Psa 73:18-20; Isa 40:24

an : Pro 10:30; Psa 15:5; Mat 7:24, Mat 7:25, Mat 16:18; Eph 2:20; 1Ti 6:19; 2Ti 2:19

TSK: Pro 10:26 - vinegar // as smoke // so

vinegar : Pro 25:13, Pro 25:20

as smoke : As the acidity of vinegar causes the unpleasantness and pain to the teeth, and by softening and dissolving the alkali of the bone, impairs their texture, and renders them incapable of mastication; and as smoke, by irritating the tender vessels, causes the eyes to smart, and prevents distinct vision; so a sluggish messenger is a continual vexation and loss to those by whom he is employed. Isa 65:5

so : Mat 25:26; Rom 12:11; Heb 6:12

TSK: Pro 10:27 - fear // prolongeth // the years

fear : Pro 3:2, Pro 3:16, Pro 9:11; Psa 21:4, Psa 34:11-13, Psa 91:16

prolongeth : Heb. addeth

the years : Job 15:32, Job 15:33, Job 22:15, Job 22:16; Psa 55:23; Ecc 7:17; Jer 17:11; Luk 12:20

TSK: Pro 10:28 - hope // but

hope : Psa 16:9, Psa 73:24-26; Rom 5:2, Rom 12:12, Rom 15:13; 2Th 2:16

but : Pro 11:7, Pro 14:32; Job 8:13, Job 11:20; Psa 112:10; Luk 16:23-26

TSK: Pro 10:29 - way // but

way : Psa 84:7; Isa 40:31; Zec 10:12; Phi 4:13

but : Pro 21:15; Job 31:3; Psa 1:6, Psa 36:12, Psa 37:20, Psa 92:7; Mat 7:22, Mat 7:23; Luk 13:26, Luk 13:27; Rom 2:8, Rom 2:9

TSK: Pro 10:30 - never // the wicked

never : Pro 10:25; Psa 16:8, Psa 37:22, Psa 37:28, Psa 37:29, Psa 112:6, Psa 125:1; Rom 8:35-39; 2Pe 1:10, 2Pe 1:11

the wicked : Psa 37:9, Psa 37:10, Psa 37:22, Psa 52:5; Eze 33:24-26; Mic 2:9, Mic 2:10; Mat 21:41

TSK: Pro 10:31 - mouth // the froward

mouth : Pro 10:11, Pro 10:13, Pro 10:20, Pro 10:21; Psa 37:30

the froward : Psa 31:18, Psa 63:11, Psa 120:3, Psa 120:4

TSK: Pro 10:32 - know // but // frowardness

know : Ecc 12:10; Dan 4:27; Tit 2:8

but : Pro 11:11, Pro 12:6, Pro 12:18, Pro 15:2, Pro 15:28, Pro 18:6-8

frowardness : Heb. Frowardnesses

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 10:1 - The proverbs of Solomon // A wise son // A glad father // The heaviness of his mother

The proverbs of Solomon properly so called; for the foregoing chapters, though they had this title in the beginning of them, yet in truth were only a preface or preparation to them, containing a general exhortation to the study and exercise of wisdom, to stir up the minds of men to the greater attention and regard to all its precepts, whereof some here follow; of which in general these things are fit to be observed, to help us in the understanding of them:

1. That these sentences are generally distinct and independent, having no coherence one with another, as many other parts of Scripture have.

2. That such sentences being very short, as their nature requires, more is understood in them than is expressed, and the causes are commonly to be gathered from the effects, and the effects from the causes, and one opposite from another, as we shall see.

3. That they are delivered by way of comparison and opposition, which for the most part is between virtue and vice, but sometimes is between two virtues, or two vices.

A wise son i.e. prudent, and especially virtuous and godly, as this word is commonly meant in this book, and in many other scriptures.

A glad father and a glad mother too; for both parents are to be understood in both branches, as is evident from the nature of the thing, which affects both of them, and from parallel places, as Pro 17:25 30:17 , although one only be expressed in each branch, for the greater elegancy.

The heaviness of his mother the occasion of her great sorrow, which is decently ascribed to the mothers rather than to the fathers, because their passions are most vehement, and make deepest impression in them.

Poole: Pro 10:2 - Treasures of wickedness // Profit nothing // Righteousness // From death

Treasures of wickedness: either,

1. All worldly treasures and riches, which are called the mammon of unrighteousness, Luk 16:9 , of which see the reasons there; to which righteousness or holiness, which are spiritual and heavenly riches, may be fitly opposed. Or,

2. Such treasures as are got by any sort of unjust or wicked practices.

Profit nothing they do the possessor no good, but, which is implied from the opposite member, much hurt; they do not only not deliver him from death, but oft expose him to it; either from men, who take away his life that they may enjoy his wealth; or from God, who shortens his days, and makes his death more terrible, as being attended with guilt, and with the second death.

Righteousness: either,

1. True holiness of heart and life. Or,

2. Justice and equity in the getting of riches, or an estate honestly obtained, which may be fitly opposed to treasures of wickedness. Or,

3. A liberal and charitable use of riches, which is oft called righteousness, as Psa 112:9 Dan 4:27 2Co 9:10 , &c., and is indeed but an act of justice, of which see on Pro 3:27 , which also is conveniently opposed to an unjust getting of riches; and so this contains a great paradox, yet a certain truth, that the charitable laying out of money is more profitable to men than an unjust and covetous laying it up.

From death ofttimes from temporal death, because men generally love, and honour, and will assist such persons in cases of danger, and God gives them the blessing of a long life; and always from eternal death, when such charity proceeds from a sincere and honest mind, and a good conscience.

Poole: Pro 10:3 - Will not suffer the soul of the righteous to famish // The substance // Of the wicked

Will not suffer the soul of the righteous to famish will preserve them from famine, according to his promises, Psa 34:10 , and elsewhere, which, as other temporal promises, is not to be understood simply and universally, but with this limitation, except this be necessary for God’ s glory, which in all reason should overrule the creatures’ good, and for their own greater benefit. For, to say nothing of eternal felicities which follow every good man’ s death, it is certainly in some times and eases a less evil for men to be killed with famine, than to survive to see and feel those miseries which are coming upon them, and upon the land where they live.

The substance as this word is used, Psa 52:7 , or the wickedness , i.e. the wealth gotten by wickedness; as righteousness, Pro 10:2 , is by divers understood of an estate got with righteousness.

Of the wicked who by that means shall be exposed to want and famine.

Poole: Pro 10:4 - With a slack hand // Maketh rich

With a slack hand negligently and slothfully, as appears from the diligence opposed to it in the next branch, and from the use of this word in this sense, Pro 12:24,27 19:15 Jer 48:10 . Heb. with a deceitful hand ; so called, partly because it seems and pretends to do something, when in truth it doth nothing; and partly because such persons usually endeavour to maintain themselves by deceit and wickedness, which they cannot or will not do by honest labour and diligence.

Maketh rich not by itself, nor necessarily, as is manifest from experience, and is noted, Ecc 9:11 , but through God’ s blessing, which commonly is given to such, by comparing this verse with Pro 10:22 , here following.

Poole: Pro 10:5 - He that gathereth // That causeth shame

He that gathereth the fruits of his field in summer; in harvest, as it follows, which is a part of summer. He that watcheth for and improveth the proper seasons and opportunities of doing good to himself, and to others.

That causeth shame both to himself for his folly, and that poverty and misery caused by it; and to his parents, to whose negligent or evil education such things are oft, and sometimes justly, imputed.

Poole: Pro 10:6 - Blessings are upon the head of the just // Violence covereth the mouth of the wicked

Blessings are upon the head of the just all sorts of blessings are wished to them by men, and conferred upon them by God. He saith, upon their head , either to show that these blessings come from above; and that openly, in the sight of the world, so that he can confidently speak of them to God’ s praise, and to his own comfort and honour; or because blessings were commonly pronounced by men with this ceremony, by laying their hands upon the head of the party blessed.

Violence covereth the mouth of the wicked violence (either,

1. Their own violence or injustice, which may be here put for the fruit or punishment of it, as iniquity is oft put for the punishment of iniquity. Or,

2. Violence, or the violent, and injurious, and mischievous practices of others against them, deserved by their own violence committed against others, and inflicted upon them by the curse and righteous judgment of God) shall cover the mouth of the wicked, i.e. shall fall upon them. This phrase of covering their mouth is used, either,

1. With allusion to the ancient custom of covering the mouths and faces of condemned malefactors; of which see Est 7:8 Job 9:24 . Or,

2. To signify that the curse and judgment of God upon them should be so manifestly just, that their mouths should be stopped, and they not be able to speak a word against God, or for themselves. Or,

3. To intimate that God’ s judgment upon them should be public and evident to all that behold them, as any covering put upon a man’ s mouth or face is, as for the same reason the blessings of the just were said to be upon their heads. And the mouth may be put for the face or countenance , by a synecdoche. But this clause is otherwise rendered by divers learned interpreters, the mouth of the wicked covereth (i.e. concealeth or smothereth within itself, and doth not utter that) violence or injury , which he meditateth in his heart, and designeth to do to others, and therefore shall be accursed and miserable. But this suits not so well with the former clause, wherein the blessings of the just are not meant actively, of those blessings which they wish or give to others, but passively, of those blessings which others wish or give to them; and consequently this violence is not understood of that which they do to others, but of that which is done to them by others.

Poole: Pro 10:7 - Is blessed // Shall rot

Is blessed i.e. honourable and acceptable to those who mention them. Compare Job 31:20 Psa 62:5 .

Shall rot shall perish, and be cursed and detestable amongst men, shall stink above ground.

Poole: Pro 10:8 - Will receive commandments // A prating fool // Shall fall

Will receive commandments is ready to hear and obey the counsels and precepts of God, and of men, by which means he shall stand fast and live.

A prating fool one who is slow to hear and swift to speak, who, instead of receiving good admonitions, cavils and disputes against them. In the Hebrew he is called a fool of lips, either because he discovers the folly of his heart by his lips, and thereby exposeth himself to the mischief here following; or because he is without heart, as is said of Ephraim, Hos 7:11 , or his heart is little worth, as is said here, Pro 10:20 ; or because he speaks rashly, without any consideration. Or it may be rendered, a fool by his lips , i.e. by his foolish and wicked speeches, contrary to the commands of God, by talking much and ill, when it is more comely and necessary for him to hear and receive instruction from others.

Shall fall to wit, into mischief; or, be punished, as the word is used, Hos 4:14 ; or, be beaten , as below, Pro 10:10 .

Poole: Pro 10:9 - He that walketh uprightly // Surely // That perverteth his ways // Shall be known

He that walketh uprightly who is sincere, and just, and faithful in his dealings with God and with men.

Surely or, securely , or confidently , as the word properly signifies, and is here rendered by all the ancient interpreters, and by most of the others; quietly resting upon God’ s favour and gracious providence for his protection, and being supported by the testimony of a good conscience, and therefore not fearing nor caring who knows or observes his actions, which he endeavours to approve both to God and to men.

That perverteth his ways that walks perversely, or frowardly, or in crooked and sinful paths; that dealeth hypocritically and deceitfully with God, or with men, using all possible crafts to conceal his wickedness.

Shall be known his wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his cunning practices to avoid.

Poole: Pro 10:10 - That winketh with the eye // Causeth sorrow // But // A prating fool

That winketh with the eye that secretly and cunningly designs mischiefs against others, as this phrase is used, Psa 35:19 Pro 6:13 .

Causeth sorrow to others, and afterwards to himself.

But or, and , as it is in the Hebrew; for vice is not here opposed to virtue, as it is in many other proverbs, but one vice is compared with another.

A prating fool who is so far from such deceits, that he runs into the other extreme, and uttereth all his mind , as is said of the fool, Pro 29:11 , and thereby speaks many things offensive to others, and mischievous to himself.

Poole: Pro 10:11 - A well of life

A well of life continually sending forth waters of life, or such good and wholesome words as are very refreshing and useful, both to themselves and others, for the preserving of their natural life, and for the promoting of their spiritual and eternal life. We have the same phrase Psa 36:9 . Violence covereth the mouth of the wicked; the same words were used before, Pro 10:6 , where see the notes; and they may be understood in the same sense here, and the opposition of this clause to the former may be conceived thus: As the mouth of a good man speaketh those things which are good and beneficial to himself and others, so the mouth of the wicked uttereth violence, or injury, or things injurious to others. which at last fall upon himself. But it is no new thing for the same words and phrases to be taken in different senses in the same chapter, and sometimes in the same verse, as Mat 8:22 , and elsewhere; and therefore these words may here be, and are by many, translated and interpreted thus, the mouth of the wicked covereth (i.e. concealeth) violence or mischief , which he plotteth against others. And so here is a double opposition between the righteous and the wicked; first in the contrary effects, the former causeth life, the latter mischief and death; and secondly in the manner of producing them, the righteous doth it by uttering his words, and the wicked doth it by concealing his mind.

Poole: Pro 10:12 - Hatred stirreth up strifes // Love covereth all sins

Hatred stirreth up strifes upon every slight occasion, by filling men with suspicions and surmises, whereby they imagine faults where there are none, and aggravate every small offence.

Love covereth all sins either doth not severely observe, or doth willingly forget and forgive, the offences or injuries of others, and so preventeth contention and mischief.

Poole: Pro 10:13 - Wisdom is found // A rod is for the back of him

Wisdom is found his wisdom showeth itself in his prudent speeches, by which he escapeth that rod which tools meet with, and gaineth that reputation and advantage to himself which fools lose.

A rod is for the back of him he may expect rebukes and punishments from God and men, that is void of understanding; which he showeth by his foolish words.

Poole: Pro 10:14 - Wise men lay up // knowledge // The mouth of the foolish is near destruction

Wise men lay up to wit, in their minds and memories, to be brought forth thence upon fit occasions,

knowledge whereby they may be enabled to speak both what and when it is seasonable, for their own or others’ good.

The mouth of the foolish is near destruction fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves

Poole: Pro 10:15 - Is his strong city // The destruction

Is his strong city either,

1. Really, as money is called a defence , Ecc 7:12 , because it ofttimes redeems a man from dangers and calamities. Or,

2. In his own conceit , as it is explained, and fully expressed, Pro 18:11 . It makes him secure and confident.

The destruction it is the cause of their ruin. Or, the contrition , or the terror , or consternation, as others, both ancient and modern, render it. Their poverty takes away their spirit and courage, and fills them with fear and despair.

Poole: Pro 10:16 - The labour of the righteous tendeth to life

The labour of the righteous tendeth to life: either,

1. The design of his labour is only this, that he may have wherewith to live honestly, without sinful shifts. Or,

2. The fruit or effect of his labour or industry (as this word labour is most commonly understood, and this best answers to the following clause, where fruit is put instead of this labour ) is the preservation and prolongation of this life, and the obtaining of eternal life, to which an honest and conscientious diligence in men’ s worldly callings doth in some manner contribute. The fruit of the wicked, the fruit of all their labours and endeavours, to sin; tendeth to sin, serves only for fuel to men’ s pride, and luxury, and worldliness, and by that means oft causeth temporal, and always, without repentance, eternal death.

Poole: Pro 10:17 - The way of life // Erreth

The way of life which leadeth to life and blessedness. That keepeth instruction; that observeth and obeyeth the wholesome counsels of God, and of good men.

Erreth to wit, from the way of life, or into the ways of sin, and so of death; Heb. leadeth into error , or seduceth , to wit, himself, as appears by the opposition of this to the former clause; he wittingly and willingly exposeth himself to temptation and wickedness, because he rejecteth that admonition which is a proper preservative from it.

Poole: Pro 10:18 - With lying lips // And he // Is a fool

With lying lips with flattering words and false pretences of friendship.

And he Heb. he , i. e both of them, one no less than the other. So he condemneth two opposite vices, secret hatred and manifest slander.

Is a fool because a sinner, and because the mischief of these things will fall upon himself.

Poole: Pro 10:19 - That refraineth his lips

Men that love and commonly use much talking, do frequently run into many miscarriages, because such persons, for the most part, want wisdom to order their words aright, Ecc 5:3 , and speak hastily, without care and consideration.

That refraineth his lips that forbeareth to utter what cometh into his mind, before he hath weighed whether it be true and fit to be spoken or not.

Poole: Pro 10:20 - As choice silver // The heart

As choice silver of great worth and use, bringing credit to himself, and much benefit to others.

The heart and consequently the tongue, which speaketh out of the abundance of the heart , Mat 12:34 .

Poole: Pro 10:21 - Feed many // Die for want of wisdom

Feed many by their wise and pious discourses, counsels, and comforts, which are so many evidences of their wisdom.

Die for want of wisdom they have not wisdom to feed or preserve themselves, much less to feed others.

Poole: Pro 10:22 - He addeth no sorrow with it

Riches are not got by wisdom or diligence, but only by God’ s favour and blessing.

He addeth no sorrow with it i.e. with that blessing which gives riches, but gives them content and comfort in their riches, which is a singular gift and blessing of God, of which see Ecc 2:24,26 3:13 5:18,19 ; whereas the riches which wicked men get are attended with God’ s curse, with many discontents, with tormenting cares and fears, with horrors of conscience, and with the just dread of a sad account to God for them.

Poole: Pro 10:23 - As sport // To do mischief // Hath wisdom

As sport he doth it with ease and delight, and without any shame, or remorse, or fear.

To do mischief or, as others, to work wickedness ; yea, great and premeditated wickedness, as the Hebrew word properly signifies.

Hath wisdom whereby he is kept from committing wickedness, and especially from sporting himself with it. But this clause is by divers learned interpreters rendered thus, and or so is wisdom to a man of understanding, it is a sport or pleasure to him to practise wisdom or piety; which translation makes the opposition more evident.

Poole: Pro 10:24 - The fear // Shall be granted

The fear the evils which he feareth, or hath cause to fear, as fear is oft taken.

Shall be granted God will not only prevent the mischiefs which they fear, but grant them the good things which they desire.

Poole: Pro 10:25 - As the whirlwind passeth // So is the wicked no more // Is an everlasting foundation

As the whirlwind passeth which is suddenly gone, though with great noise and violence.

So is the wicked no more his power and felicity is lost in an instant.

Is an everlasting foundation or, hath an everlasting , &c. His hope and happiness is built upon a sure and unmovable foundation.

Poole: Pro 10:26 - As vinegar to the teeth // So is the sluggard

As vinegar to the teeth Which by its cold and sharpness it offends.

So is the sluggard unserviceable and vexatious.

Poole: Pro 10:27 - Prolongeth days

Prolongeth days partly because it gives them a title to the promise of long life, as well as to other promises; partly because it gladdeth the heart, which doth good like a medicine, Pro 17:22 , and preserves a man from those wicked practices which tend to the shortening of the days.

Poole: Pro 10:28 - Shall be gladness // Shall perish

Shall be gladness though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished, and turned into enjoyment.

Shall perish shall be utterly frustrated, and so end in sorrow.

Poole: Pro 10:29 - The way of the Lord // Is strength // Destruction // consternation

The way of the Lord either,

1. The way or course of God’ s providence in the government of the world. Or rather,

2. The way of God’ s precepts, as God’ s way or ways are most commonly understood in Scripture, or walking in God’ s ways; for this is opposed to working iniquity in the next clause.

Is strength gives strength, i.e. either courage and confidence, or support and protection from that destruction here following.

Destruction or terror , or

consternation as the word properly signifies, and many render it. The design of this verse is to show that piety is the only true policy.

Poole: Pro 10:30 - The righteous shall never be removed // The wicked shall not inhabit the earth

The righteous shall never be removed they shall live long and happily here, when this is most expedient for them, and eternally in heaven.

The wicked shall not inhabit the earth they shall not have so much as a long and quite abode upon earth, unless where this is a curse and mischief to them, and much less shall they have any possession in heaven.

Poole: Pro 10:31 - Bringeth forth // Wisdom // Shall be cut out

Bringeth forth freely, and abundantly, and constantly, as the earth or a tree bring forth their proper fruit, as the word properly signifies.

Wisdom wise counsels, by which he directeth and secureth himself and others.

Shall be cut out because it bringeth forth not wisdom, but folly and wickedness.

Poole: Pro 10:32 - Know // What is acceptable

Know to wit, practically, so as to consider and speak. Knowledge is here ascribed to the lips , as it is to the hands Psa 78:72 , because they are conducted by knowledge and wisdom.

What is acceptable to God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause.

Haydock: Pro 10:1 - Foolish

Title. Solomon. This title is not found in Sixtus V or Septuagint. Hitherto the preface extends, shewing the advantages of wisdom. (Calmet) ---

The subsequent chapters more properly contain the parables, and are written with great elegance, so as to oppose vice to virtue. See Bain.; St. Jerome, &c. (Worthington)

Foolish. We must neither dissemble our resentment, through hypocrisy, nor manifest it without reason. (Calmet)

Haydock: Pro 10:1 - Mother

Mother. A virtuous child cannot be indifferent to the joy of his parents.

Haydock: Pro 10:2 - Wickedness

Wickedness. Riches ill acquired, or tending to corrupt the heart, Luke xvi. 9.

Haydock: Pro 10:3 - Famine

Famine. Psalm xxxvi. 25. The prophets and Lazarus rejoice in suffering. [Luke xvi. 20.]

Haydock: Pro 10:4 - Poverty // Otiositas mater nugarum, noverca virtutum // He // Away

Poverty. Even of those who had plenty. This is true in a spiritual sense likewise. (Calmet) ---

The kingdom of heaven suffereth violence. (Haydock) ---

Otiositas mater nugarum, noverca virtutum. (St. Bernard, consid. ii.) ---

He, &c. This is not in Hebrew, Greek, St. Jerome, or in several Latin copies. (Calmet) ---

We find it in the Septuagint, chap. ix. 13. ---

Away. He derives no benefits from lies. (Menochius)

Haydock: Pro 10:5 - He

He. Septuagint, "a son well educated shall be wise, and shall have the unwise for his servant. An intelligent son has been saved from the heat. But the wicked son is destroyed by the wind in time of harvest." (Haydock) ---

A good part of this is not in the original; yet it is received by the Greeks.

Haydock: Pro 10:6 - Wicked

Wicked. Or, as the Hebrew seems to indicate, "the wicked covereth iniquity, by an hypocritical exterior," (Calmet) or, "the injury" (Mont.[Montanus?]) done to another, ( chamas. ; Haydock) "unseasonable, or infinite mourning," Greek: penthos auron. (Septuagint)

Haydock: Pro 10:7 - Rot

Rot. Hebrew, "stink." His reputation shall be lost, Genesis xxxiv. 20. (Calmet)

Haydock: Pro 10:8 - Lips

Lips. He will not bear correction. (Menochius) ---

But suffers the punishment of his own unguarded speeches; or rather the man who hath foolish lips, shall be beaten, ver. 13. (Calmet)

Haydock: Pro 10:9 - Sincerely // Manifest

Sincerely. Or Simply, Hebrew, "in uprightness," (Haydock) or innocence. (Menochius) ---

Manifest. The hypocrite shall be at last detected.

Haydock: Pro 10:10 - Sorrow

Sorrow. Septuagint add, "to men as well as to himself." (Calmet) ---

"But he who chides boldly shall make peace," (Haydock) or "work safety," as the Syriac and Arabic also read, instead of Hebrew, "a prating fool shall fall." "When a man connives at his friend's failings,...the offender is encouraged to sin on, and to heap up matter for very sorrowful reflections; but the man, who with an honest freedom, prudently reproves him, most effectually contrives his honour and safety." The consequences of a virtuous and a vicious friendship, seem to be also expressed in the next verse. Thus the latter hemistic generally illustrates the first. But here, part of ver. 8. may be improperly inserted. The two parts of the verses in Proverbs, &c., being arranged in distinct columns, has occasioned sometimes a part, and sometimes a whole verse, to be omitted, as the transcriber might mistake the line. (Kennicott)

Haydock: Pro 10:11 - Life

Life. Or a never-failing spring, fons perennis, as we should speak in Latin, chap. xiii. 14., and Apocalypse vii. 17.

Haydock: Pro 10:12 - Sins

Sins. Septuagint, "all who contend." Charity pardons all, 1 Peter iv. 8.

Haydock: Pro 10:13 - Sense

Sense. Literally, "a heart." But the Hebrews use this expression in a different sense from what we do, and thus designate a fool, Osee vii. 11.

Haydock: Pro 10:14 - Confusion

Confusion. He speaks inconsiderately, and involves himself in continual dangers, while the wise are cautious in their speech.

Haydock: Pro 10:15 - Poverty

Poverty. Diffidence hinders the advancement of the poor, as presumption is too common among the rich. A happy mediocrity is best, ver. 16.

Haydock: Pro 10:16 - Life

Life. In abundance he is not puffed up; but the wicked make use of their fruit or revenue to do evil. Their works are bad, unless they turn to God by at least an initial love of justice.

Haydock: Pro 10:19 - Sin

Sin. A prolix discourse on subjects of importance is not reprehended. (St. Augustine, Retrac. 1.) ---

But it is very difficult to speak much, without going against some virtue. (Calmet)

Haydock: Pro 10:21 - Understanding

Understanding. Literally, "hear." (Haydock) (Ver. 13.)

Haydock: Pro 10:23 - Man

Man. He is enabled to see the evil of sin, and to avoid it, Job xv. 16.

Haydock: Pro 10:26 - Him

Him. He spoils all their projects, (Calmet) and becomes a nuisance.

Haydock: Pro 10:29 - Evil

Evil. conscience upbraids them, and punishment is before their eyes. (Haydock) Magna vis est conscientiæ. (Cicero, pro Mil.)

Haydock: Pro 10:30 - Earth

Earth. This the Jews frequently experienced. The more enlightened understood, that such promises regarded also eternity. (Calmet)

Gill: Pro 10:1 - The proverbs of Solomon // a wise son maketh a glad father // but a foolish son is the heaviness of his mother

The proverbs of Solomon,.... This title is repeated from Pro 1:1; and very properly stands here; since here begin those pithy sentences of Solomon, which bear the name of proverbs; the preceding chapters being a sort of preface or introduction to them; in which Solomon recommends the study of wisdom, shows the profit and advantage of it, gives directions about it, and prepares for the reception of those wise sayings that follow; which are for the most part independent of each other, and consist generally of clauses set in a contrast to one another, and often expressed by similes and metaphors;

a wise son maketh a glad father; as Solomon made glad his father David: for no doubt there were appearances of his wisdom before he came to the throne, though greater afterwards; which made David rejoice that he was placed on the throne before his death, to whom he had committed the charge of building the house of the Lord;

but a foolish son is the heaviness of his mother; brings grief and trouble to her, as perhaps Rehoboam did to his mother: though all this is to be understood conjunctly of both parents, and not separately of each; not as if a wise son only was matter of joy to his father, who may be thought to be a better judge of his wisdom, and more abroad to hear the fame of it, and to observe the effects of it; or as if a foolish son only caused grief to his mother, because more at home, and more privy to his foolish behaviour; but as being equally joyous or afflicting to both parents. Nor is this to be understood of such who are wise and foolish as to their natural capacities only; but who are so in a moral sense, either virtuous or vicious, good or wicked. Wherefore parents should be concerned for the education of their children, whose behaviour much depends upon it; and children for their conduct towards their parents and in the world, since their joy and grief are influenced by it. Some interpret the words mystically, the "father", of God; the "mother", of the church; and, the "sons", of the children of them both: and so may fitly describe the different followers of Christ and antichrist; the one being wise, the other foolish; the one acceptable to God, the other not.

Gill: Pro 10:2 - Treasures of wickedness profit nothing // but righteousness delivereth from death

Treasures of wickedness profit nothing,.... By which are meant either a large abundance of riches in general, which for the most part are enjoyed by wicked men, and abused to wicked purposes, Pro 11:4; or an affluence of them, obtained in a wicked way, by fraud, oppression, and the like; see Mic 6:10; Or are either not used at all, or put to wicked uses: what are not used profit not the possessors of them, for they are "kept to the hurt of the owners" of them; and those which are got by ill means, or put to an ill use, "perish by evil travel", Ecc 5:13. Nor can anyone by his riches either redeem himself or his brother from destruction, or give to God a ransom for him; nor can he by them save himself from a corporeal death one year, one month, one day, one hour, one moment; nor will they be of any service to him in the day of judgment, when wrath comes forth against him;

but righteousness delivereth from death; either that which is righteously got, though it be ever so little, is a means of preserving life, and keeps their souls from famishing, Pro 10:3; or else what is liberally dispensed, for alms are called "righteousness", Psa 112:9, Dan 4:27. These are oftentimes the means of saving the lives of persons ready to perish, on whom they are bestowed, and who will venture their lives to save their benefactors; and such liberal persons are oftentimes blessed with long life, and are kept alive when threatened with death, Psa 41:1; and though their good deeds are not meritorious of eternal life, yet they are rewarded with it in a way of grace, Mat 25:34. Moreover, righteousness may be considered as legal and evangelical; a legal righteousness, or the righteousness of men in obedience to the law, cannot deliver from the sentence of death the law has passed; it is not properly a righteousness; it is imperfect, cannot justify, save, or bring to heaven, or entitle to life; notwithstanding this a man must die: but there is an evangelical righteousness; and this is either imparted and implanted in men, is the new man, which is created in righteousness and holiness; and this delivers from a moral or spiritual death, a death in trespasses and sins men are in; for by it they are quickened, live a life of faith on Christ, and have communion with God; have his image stamped on them, and live to him, and to Christ, and to righteousness, being freed from the servitude and dominion of sin; living in which is no other than death: or this righteousness is imputed, which is the righteousness of Christ; wrought out for them, reckoned to them, received by them, and by which they are justified; this delivers them, though not from a corporeal death, yet from the sting and curse of it, and from it as a penal evil, or as a punishment for sin: and it delivers from a legal death, or from the sentence and condemnation of the law, and from the second and eternal death, and entities them to life everlasting.

Gill: Pro 10:3 - The Lord will not suffer the soul of the righteous to famish // but he casteth away the substance of the wicked

The Lord will not suffer the soul of the righteous to famish,.... Or to perish by famine: not but that good men may be afflicted with it, as Jacob and his sons were, when the famine was in Egypt and in other lands; and as the apostles, particularly the Apostle Paul, were often in hunger and thirst, yet not so as to be destroyed by it; for in "famine" the Lord redeems such from death; though the young lions lack and suffer hunger, they that fear the Lord shall not want any good thing; at least whatever they may suffer this way does not arise from the wrath of God, nor does it nor can it separate from the love of God and Christ, Job 5:20. Moreover, the souls of such shall not be famished for want of spiritual food; shall not have a famine of the word and ordinances; their souls shall be fed, as with marrow and fatness, with the finest of the wheat, and with honey out of the rock: the church, though in the wilderness, is nourished for a time, and times, and half a time, Rev 12:14;

but he casteth away the substance of the wicked; that which is got in a wicked way; as sometimes he causes it to diminish by little and little; at other times he forcibly and suddenly drives it away, and causes it to take wings and fly away; though it has been swallowed down with great greediness and in great abundance, he makes them throw it up again, and casts it out of their belly, whether they will or not, so that it does not profit them, Job 20:15.

Gill: Pro 10:4 - He becometh poor that dealeth with a slack hand // but the hand of the diligent maketh rich

He becometh poor that dealeth with a slack hand,.... That is either remiss in giving to the necessities of others, according to his abilities, and as cases require; or that is negligent and slothful in his business. Or, "that worketh with a deceitful hand"; or, "with a hand of deceit" ^u, as it may be rendered; who pretends to work, but does not; makes a show as if he did, but acts deceitfully; or who uses many tricking and deceitful ways and methods to live, as usually slothful persons do. Aben Ezra observes, it may be rendered and interpreted, "he becomes poor that makes a deceitful balance"; thinking to enrich himself by such fraudulent practices: or, as others, "a deceitful balance maketh poor" ^w; such seldom or ever thrive, or it does not long prosper with them who use such unlawful methods;

but the hand of the diligent maketh rich; that is, with the blessing of God along with it, as in Pro 10:22; such who are "sharp" ^x and acute, as the word signifies; who are careful and industrious, mind their business, and do the honest part; these, with a divine blessing, frequently grow rich: or rather who are like those that dig in the earth for gold, who search for it with great eagerness and diligence; for from this root is a word often used for gold, Pro 3:14. All this is true in a spiritual sense; such who are slothful in attendance on the means of grace, the word and ordinances, are slack and negligent in duty, bring a spiritual poverty upon them; and like the Laodicean church, who, through her lukewarmness and carnal security, became poor and wretched, blind and naked: on the other hand, such who are diligent in the use of means are frequent at the throne of grace, forsake not the assembly of the saints, constantly wait at Wisdom's gates; these grow rich in grace and in all good works.

Gill: Pro 10:5 - He that gathereth in summer is a wise son // but he that sleepeth in harvest is a son that causeth shame

He that gathereth in summer is a wise son,.... Which is the time of gathering the fruits of the earth, and laying them up against winter, as the ant is said to do, Pro 6:8;

but he that sleepeth in harvest is a son that causeth shame; to himself, and to his parents and relations. The sum of the proverb is, that, in the time of health and youth, persons should be active and industrious in their several callings and stations, and provide against a time of sickness and old age; and that they should lose no opportunities, neither in a natural nor spiritual way, of doing or receiving good.

Gill: Pro 10:6 - Blessings are upon the head of the just // but violence covereth the mouth of the wicked

Blessings are upon the head of the just,.... That seeks for righteousness, not by the works of the law, but by faith; that lives by faith upon the righteousness of Christ, and is justified by it, made, accounted, and reckoned just through it; and, in consequence of his faith, does justly, and lives soberly, righteously, and godly: upon his "head", who is Christ, blessings are; for he is "the head of every such man", 1Co 11:3; not the pope of Rome, but Christ, is head of the church; he is the representative and federal head of all the elect, both in eternity and time; he is a political head to them, as a king is to his subjects; an economical one, as the husband is the head of the wife, a father the head of his family, and a master the head of his servants; and he is in such sense a head to them as a natural head is to its body; he is of the same nature with them, superior to them, a perfect, only, everliving, and everlasting head. Upon him all the blessings of grace and goodness are; his people are blessed with them in him, their head, Eph 1:3; and from him they descend to them, the members of his body, just as the oil on Aaron's head ran down his beard to the skirts of his garments. So in an ancient writing of the Jews ^y, this passage being mentioned, it is asked, Who is the head of the righteous? The answer is, the middle pillar; by whom they seem to mean a middle person, the Mediator, the Messiah. Or else, a part being put for the whole, the meaning is, that blessings are upon the persons of righteous ones, as the word is used in Pro 11:26; the Targum renders it,

"the heads of the righteous.''

All covenant blessings, spiritual ones, such as are blessings indeed, solid and substantial, irreversible, and for ever; particularly a justifying righteousness, from whence they are denominated just; pardon of sin, peace of soul, every sanctifying grace, the blessing of adoption, and a right to eternal life: these being said to be on the "head" of them, may denote that they come from above, and descend in a way of grace upon them; that they are visible and manifest; that they reside, continue, and remain upon them; that they are as an ornament and crown unto them; and that they are a security of them that no wrath and vengeance can fall upon them. The Septuagint, Vulgate Latin, and Arabic versions, read, "the blessing of the Lord is upon the head of the just"; and such are all the blessings before mentioned;

but violence covereth the mouth of the wicked; that is, either his violent dealings are open and manifest, and are a scandal to him, as well as entail a curse on him; or rather the fruit and effect of his violence and oppression, the punishment due thereunto, is so righteously inflicted on him, that his mouth is stopped, and he has not one word to say against the just judgments of God upon him, for his violent usage of men, whether here or hereafter; see Psa 107:42. Some render the words, "the mouth of the wicked covereth violence" ^z; palliates and excuses it, and calls it by another name; or hides and conceals that which is in the heart, and does not utter it; see Pro 10:18. The Targum is,

"in the mouth of the wicked rapine is covered;''

as a sweet morsel under their tongue, though in the end bitterness.

Gill: Pro 10:7 - The memory of the just is blessed // but the name of the wicked shall rot

The memory of the just is blessed,.... Men to whom he has been useful, either in temporals or spirituals, bless him, or wish all blessings to him while alive, whenever they make mention of his name; and after death they speak well of him, and pronounce him blessed; for such are had in everlasting remembrance; the memory of them is sweet and precious; their name is famous and valuable, and always spoken of with honour and commendation; see Psa 112:6. The Jewish writers take it for a command, and render it, "let the memory of the just be blessed"; and say, that he that transgresses it breaks an affirmative precept; they make an abbreviation of the word by the initial letters, and join them to the names of their celebrated men;

but the name of the wicked shall rot; shall be forgotten, be buried in oblivion, and never mentioned: and though they may call their houses, lands, and cities, by their own names, in order to transmit their memory to posterity; yet these, by one means or another, are destroyed, and their memorials perish with them; see Ecc 8:10; and if their names are mentioned after they are gone, it is with detestation and abhorrence, as things putrefied are abhorred; so they leave an ill savour behind them, when the good name of the righteous is as precious ointment, Ecc 7:1. It is a saying of Cicero ^a, that

"the life of the dead lies in the memory of the living.''

Gill: Pro 10:8 - The wise in heart will receive commandments // but a prating fool shall fall

The wise in heart will receive commandments,.... Such who have true wisdom in the hidden part of the heart, of which the fear of the Lord is the beginning: these will not only, as good subjects, honour their king, and attend to his lawful commands; and, as dutiful children, regard those of their parents; and, as faithful servants, hearken to those of their masters; but, as such that fear the Lord, will receive and cheerfully obey the commandments of God and Christ;

but a prating fool shall fall; like Diotrephes, that prated against the Apostle John and other saints. Or, "a fool of lips" ^b; whose folly is proclaimed and made known by his lips; who, out of the abundance of it in his heart, speaks and pours it out by his lips: such an one falls into sin and into mischief; he falls into disgrace in this world, and into hell in the next. The Targum is,

"the fool by his lips shall be taken;''

as in a snare.

Gill: Pro 10:9 - He that walketh uprightly walketh surely // but he that perverteth his ways shall be known

He that walketh uprightly walketh surely,.... Or, "that walketh in perfection" ^c as the Targum. Not that walks without sin, no man does that; but that walks in the sincerity, integrity, and uprightness of his heart, both before God and men; who worships God in spirit and in truth, and speaks the truth in his heart to his neighbour; who is an Israelite indeed, in whom is no guile; who walks uprightly according to the truth of the Gospel; who makes the word of God the rule of his life and actions; who walks by faith on Christ, using him as the way to the Father; believing in him for salvation; walking on in him as he has received him, and especially dealing with his uprightness or righteousness for his justification before God; who walks, as Christ did, in imitation of him; who walks in love, as he did, and in all humility, meekness, patience, and self-denial; who walks in and after the Spirit of Christ; and in the truths of the Gospel, and in all the ordinances thereof; and in all holy conversation and godliness, studying to exercise a conscience void of offence towards God and men. Such a man "walks surely", or securely, safely, confidently, as the Septuagint, Vulgate Latin, and all the Oriental versions, interpret the word. Such an one has nothing to fear in his walk; he walks on "terra firma", on good ground, in a good way, which leads to life eternal: he has a good guide, the Spirit of God, which goes before him, and will be his guide even unto death, and lead him in the way everlasting, unto the land of uprightness; he has a good guard about him, not only the angels of God that encamp around him, but God himself is a wall of fire to him, and his power surrounds and protects him; he has many precious promises to support him; not only that the Lord will be a buckler to him, but will withhold no good thing from him, Pro 2:7; he has the gracious and supporting presence of God, when he passes through the fire and water of afflictions, and even through the valley of the shadow of death, so that he has nothing to fear; and has moreover the testimony of a good conscience; and having a good hope through grace, he "walks in hope", as the Targum is; yea, rejoices in hope of the glory of God, and holds fast that rejoicing to the end;

but he that perverteth his ways shall be known; who does not walk in a plain, direct, and even path, according to the rule of the word, as the upright man; but winds about here and there, goes into crooked paths, walks in craftiness as deceitful workers, whose folly shall be made manifest; though they think to hide it, and deceive men, they and their wickedness shall be exposed, their tricks and artful methods shall be laid open, and they be known to be what they are; if not in this life, yet at the last judgment, 1Ti 5:24. Jarchi and Aben Ezra observe another sense of the word, "he shall be broken", and compare with it Jdg 8:16.

Gill: Pro 10:10 - He that winketh with the eye // causeth sorrow // but a prating fool shall fall

He that winketh with the eye,.... The Syriac and Arabic versions add, "with fraud". A descriptive character of a wicked man, Pro 6:13; who so does, either to draw and allure persons to go along with him, and join him in his evil practices; or by way of scorn and contempt of others; or as a token to another of its being the proper time to circumvent his neighbour, or do him an injury. Such an one

causeth sorrow; to himself in the issue, however he may for the present please himself with his evil doings; and to others, whom he allures and deceives. The Arabic version is, "heaps afflictions" or "sorrows on men"; whom he corrupts and draws into his evil company and conversation;

but a prating fool shall fall; or, "be taken", as the Targum; or "beaten", as the Vulgate Latin; See Gill on Pro 10:8.

Gill: Pro 10:11 - The mouth of a righteous man is a well of life // but violence covereth the mouth of the wicked

The mouth of a righteous man is a well of life,.... Like a fountain of living water, continually running and flowing with water, wholesome, reviving, and refreshing; so the righteous man's mouth, out of the abundance of his heart, overflows with good things, which minister grace to the hearers, and are for the use of edifying; things that are pleasant and profitable, grateful and acceptable, comforting, refreshing, and pleasing, and which tend to the good of the life that now is, and that which is to come;

but violence covereth the mouth of the wicked; so that nothing comes out of it but what is pernicious and hurtful; what savours of rapine and violence; nothing but lying and deceit, cursing and swearing, and such like filthy and corrupt communication; See Gill on Pro 10:6. The Targum is, "the mouth of the ungodly covers injury"; which is meditated in the heart; so the Vulgate Latin version.

Gill: Pro 10:12 - Hatred stirreth up strifes // but love covereth all sins

Hatred stirreth up strifes,.... A man, whose heart is full of hatred and malice against his neighbour, will stir up, or awake, as the word ^d signifies, contentions and quarrels which were happily laid asleep; these he renews by tale bearing, and whisperings, and evil surmises; by raising lies, spreading false reports and calumnies, and by virulent reproaches and slanders;

but love covereth all sins; not its own, but others; in imitation of the pardoning love and grace of God, which covers all the sins of his people with the blood and righteousness of his Son. Love spreads its mantle over the sins of its fellow creatures and Christians, and forgives them, even all of them: instead of exposing them, hides and conceals them; and, instead of loading and aggravating the infirmities of others, puts the best constructions on them, hopes and bears, and believes all things, 1Co 13:7; see 1Pe 4:8; where the apostle seems to have respect to this passage. This is not to be understood as conniving at or suffering sin upon others, or as contrary to Christian reproofs and rebukes for it.

Gill: Pro 10:13 - In the lips of him that hath understanding wisdom is found // but a rod is for the back of him that is void of understanding

In the lips of him that hath understanding wisdom is found,.... He that has an understanding, especially of divine, spiritual, and evangelic things, which is the pure gift of God; wisdom will be found in his lips, his mouth will speak of it; not of mere natural wisdom, but spiritual wisdom; of the wisdom of God in his works; of Christ, the Wisdom of God; of the Gospel, the hidden wisdom; of inward experience of the grace of God, wisdom in the inward part, Psa 37:30; from his lips will drop wise sayings, very instructive and informing; which those that seek for and observe may find to their profit and advantage, and to the great credit and honour of the understanding man; while the foolish man gets both stripes and disgrace, as follows;

but a rod is for the back of him that is void of understanding; or, "wants a heart" ^e: that has no understanding of spiritual things in his heart, and so utters nothing but what is foolish and wicked, and, sooner or later, is chastised for it. The Septuagint, Syriac, and Arabic versions, read this clause in connection with the former, thus; "he that brings forth wisdom out of his lips smites with a rod him that is void of understanding".

Gill: Pro 10:14 - Wise men lay up knowledge // but the mouth of the foolish is near destruction

Wise men lay up knowledge,.... Which they get by reading, prayer, meditation, hearing the word of God, and conversation with good men: this they lay up in their hearts, minds, and memories, that they may not forget it, and as a rich treasure they highly value it; that they may bring it forth at proper times, and on proper occasions, for the benefit of others; see Mat 12:35; or hide ^f it; conceal it; do not boast and brag of it, as foolish men do;

but the mouth of the foolish is near destruction: who rashly and unguardedly utters things which bring swift and sudden destruction on himself and others; or terror and consternation, as the word ^g also signifies. The Vulgate Latin version is, "but the mouth of the foolish is near to confusion"; he boasts of his knowledge, betrays his ignorance, and so brings himself to shame and confusion.

Gill: Pro 10:15 - The rich man's wealth is his strong city // the destruction of the poor is their poverty

The rich man's wealth is his strong city,.... What a fortified city is to persons in time of war, that is a rich man's wealth to him; by it he can defend himself from the injuries of others, and support himself and family in times of public calamity; for money is a defence, and answers all things, Ecc 7:12. Or his wealth is so in his own apprehension and conceit; he puts his trust and confidence in it, and thinks himself safe and secure by it; when he is trusting to uncertain riches, which will fail him; these may fly away from him in life, and leave him exposed to distress and danger; and, however, will not secure him at death from the wrath of God and everlasting destruction. Or he is lifted up with his riches, is in high spirits, and despises others; thinking himself safe, as in a strong castle, and fears nothing, distresses, diseases, or death;

the destruction of the poor is their poverty: or their poverty is their consternation, as the word ^h signifies, it frightens them; they, knowing their circumstances, are afraid of everybody and of every thing; not being able to defend themselves against their enemies, or support themselves in times of public calamity, as war, famine, or pestilence.

Gill: Pro 10:16 - The labour of the righteous tendeth to life // the fruit of the wicked to sin

The labour of the righteous tendeth to life,.... To natural life, and the support of it; all that he labours for is to get a livelihood for himself and family; that is all he desires, nor does he seek great things for himself: or to spiritual life; so his spiritual exercises in praying, reading, and hearing the word, and waiting upon ordinances, have a tendency to promote and maintain a spiritual life in him: or to eternal life; not that the works of a righteous man (so the Targum, Septuagint, and Arabic versions, render it in the plural number) are meritorious of eternal life; for life and righteousness are not to be had by the works of men, but by the grace of God; yet, as the righteous man labours for the meat which endures to everlasting life, given by the Son of God, his labour may be said to tend to life eternal, Joh 6:27;

the fruit of the wicked to sin; whatever he enjoys, whether got by labour; though the word seems purposely omitted, as some observe, to signify that is not intended; or whether left him as an inheritance; or whatever way acquired, lawfully or unlawfully; all his revenues and riches, the increase of his substance and fields, are all used to sinful purposes, to pride, luxury, and wantonness; and so tend to death, even death eternal, the just wages of sin.

Gill: Pro 10:17 - He is in the way of life // that keepeth instruction // but he that refuseth reproof erreth

He is in the way of life,.... Of eternal life, which is truly, properly, and by way of eminency, "life", Mat 19:17; and which is a life of glory; a life of perfection, of perfect holiness, knowledge, obedience, love, peace, and joy; a life free from all the inconveniences of the present life, animal or spiritual; a life of pleasure, and which will last for ever: the "way" to it is not by works of righteousness done by men, since by these the law is not fulfilled, nor justice satisfied; and therefore no justification of life by them, or what entitles to eternal life; it is sinful, dangerous, and a vain thing, to seek for eternal life in this way; Christ is the only true way to it; who, by his obedience, sufferings, and death, has opened the new and living way; and through his blood, righteousness, and sacrifice, way is made for all that believe in him to enter into eternal life: and such are in the way to it who are in Christ, secretly in election, openly in the effectual calling; when they are made new creatures, are quickened by the Spirit and grace of Christ, and have that principle in them which is a well of living water, springing up unto everlasting life; who have a sight of Christ, and come unto him by faith; who truly believe in him, with which eternal life is connected. Particularly he is in the way unto it

that keepeth instruction; the instruction in righteousness which the Scriptures give, especially the Gospel part of them; which is an instruction into the mind and will of God about man's salvation; into the grace of God, as displayed therein; into the person and offices of Christ, and salvation by him; into the doctrines of peace, pardon, righteousness, and life, through him. Now he to whom this instruction comes with power, and is the savour of life unto life; who receives it in the love of it; who "observes" ⁱ it, as the word here used signifies; takes notice of and follows its direction, pointing out Christ as the way of salvation, instructing to look to him and believe in him, and be saved; and who retains and holds fast such instruction, and abides by it; and finds the word of the Gospel, and eats it, and is nourished by it unto everlasting life; he is most assuredly in the way of it;

but he that refuseth reproof erreth; that is, from the way of life. He that rejects the counsel and advice, the admonitions and reproofs, given in the word of God, by the ministers of it; or by parents and masters, friends or relations, that wish him well; he wanders far off from the way that leads to life, and goes into the paths of sin, and consequently is in the way of death. Some render it, "causeth to err" ^k; either others, as Aben Ezra; or both himself and others, as Jarchi: and then it may be understood of him "that forsaketh reproof" ^l, as it may be rendered; that is, that declines giving reproof, when it lies in his way, and is his duty to do it. Aben Ezra reads this clause in connection with the former, as said of one and the same person,

"he is in the way of life that keepeth instruction, and forsakes or rejects the reproof of him that causeth to err.''

Gill: Pro 10:18 - He that hideth hatred with lying lips

He that hideth hatred with lying lips,.... Or he whose "lying lips hide hatred", which is much the same; who pretends to be a friend, and outwardly behaves as one, but inwardly nourishes and cherishes hatred in his heart, which he covers and conceals, till he has a proper opportunity of showing it; as Absalom to Ammon, Joab to Amasa, the men of Anathoth to Jeremiah, and Judas to Christ; see Pro 26:24. Or, "he that hideth hatred is a man of lying lips" ^m; he is a liar, as the person next described is a fool. And he that uttereth slander is a fool; that brings it out by wholesale, and hides it not; who openly defames his neighbour, and in the most public manner; and with a multitude of words detracts from his good name, credit, and reputation, and loads him with calumny and reproach; such a man is a fool, a very wicked man: yea, not only the public slanderer, but the secret dissembler, who thinks himself a cunning man because he hides himself; each of these is a fool, the one as well as the other. Gersom thinks there is a comparison made between the dissembler and the slanderer; the one being a liar, and the other a fool; and that the former is more abominable and pernicious than the latter.

Gill: Pro 10:19 - In the multitude of words there wanteth not sin // but he that refraineth his lips is wise

In the multitude of words there wanteth not sin,.... Where a great deal is said, without care and forethought, there will not only be many weak things uttered, but much falsehood, and at least many idle things, which cannot be excused from sin; not but that much and long speaking may be to great profit and advantage, when it is with care and judgment, and founded on close meditation and study. Or, "sin ceaseth not" ⁿ; along with a torrent of words is a flow of sin, which ceases not as long as that continues: it is a saying of the Jewish Rabbins,

"he that multiplies words brings on or brings unto sin;''

but he that refraineth his lips is wise; lays a restraint on his mouth, bridles his tongue; does not suffer his lips to utter anything rashly and inconsiderately; is sparing of his words and is careful of what he says, that it is true and proper to be spoken; and considers well the time when, place where, and persons to whom he speaks; and, all circumstances weighed, conducts accordingly: such a man is a wise, prudent, and understanding man; see Pro 17:27.

Gill: Pro 10:20 - The tongue of the just is as choice silver // the heart of the wicked is little worth

The tongue of the just is as choice silver,.... Which utters things precious, pure, pleasant, and profitable; things for worth and value as choice silver; the doctrines of the Gospel, the power of which he has felt upon his heart; the precious promises of it, which have been applied unto him; and the rich experience of grace he has been favoured with: things pure and incorrupt, like silver free from dross; as the doctrines of grace, fetched out of the mines of the sacred Scripture, free from the dross of error, without any human mixture; consistent and all of a piece, and which tend to purity of heart and life; things the reverse of a corrupt communication, nothing filthy and unclean; a pure language, the language of Canaan; the language of repentance, faith, and love, of prayer and thankfulness: things which are grateful and acceptable, are with grace, and minister grace to the hearers; things profitable and edifying; for the righteous man's mouth speaks wisdom, and his tongue talks of judgment; and his lips feed many, as in Pro 10:21; see Psa 37:30;

the heart of the wicked is little worth; good for nothing, as the Vulgate Latin version. The righteous man's tongue is better than the wicked man's heart; there is no good thing in his heart naturally; all manner of evil is in it, and comes out of it; no sin can be named but what is in his heart; all that is in it is sinful; the thoughts of it, and the imagination of his thoughts, are only evil, and that continually; the affections are inordinate, and set on sinful lusts and pleasures; the mind and conscience are defiled with sin; the understanding is darkened with it, and the will is obstinate and perverse, and bent upon it: his heart is wicked, and exceedingly wicked; it is wickedness itself, very wickedness, desperately wicked, incurably so without the grace of God. Such therefore know not their hearts who say they have good hearts; and they are fools that trust in them: this shows the necessity of regeneration, and that powerful and efficacious grace is requisite to it.

Gill: Pro 10:21 - The lips of the righteous feed many // but fools die for want of wisdom

The lips of the righteous feed many,.... Not their bodies; words are but wind, and will not feed; it is not enough to say to the distressed, "be ye warmed and filled", and give nothing; unless this can be understood of obtaining food for others by their prayers, as Jarchi interprets it: but the souls of many; these the righteous feed, by communicating the spiritual knowledge and understanding of divine things they are partakers of; by setting before them the bread of life, the honey and milk of the Gospel, they have under their tongue; and by the good counsel and advice, comforts and admonitions, they give them; see Jer 3:15;

but fools die for want of wisdom: not a corporeal death, which is common to men of every rank and quality; wise men die even as fools; but they continue under the power of a spiritual death, for want of enlightening and quickening grace, and so die an eternal death: not for want of natural wisdom, which they may have a greater share of than those who live spiritually and eternally; but for want of spiritual wisdom and knowledge; the knowledge of Christ, and the way of life and salvation by him, and the knowledge of God in Christ; and not always for the want of the means of such wisdom and knowledge; as the Scriptures, which are able to make a man wise unto salvation; and the Gospel, which is the wisdom of God in a mystery; but through the neglect and contempt of them: though sometimes men perish through want of the means of knowledge, and the neglect of those who should instruct them, Hos 4:6.

Gill: Pro 10:22 - The blessing of the Lord, it maketh rich // and he addeth no sorrow with it

The blessing of the Lord, it maketh rich,.... In the diligent use of means; see Pro 10:4; riches are from the Lord, and should be acknowledged as such, and not attributed to the industry, diligence, sagacity, and merit of men; but should be looked upon as had through the blessing of the Lord upon the labours of men; and when they come this way they come as a blessing, and with one: it may be understood of being made rich in a spiritual sense; it is the blessing, good will, and favour of God, that makes men rich in Christ; that bestows upon them his unsearchable riches; that enriches them with all spiritual blessings in him; that makes them rich in faith and in good works, and with the riches of grace and of glory;

and he addeth no sorrow with it; no sorrow goes along with the blessing, but what is a blessing itself, as one observes; riches enjoyed through the blessing of God are not attended with that sorrow in getting, keeping, and losing them, as the riches of wicked men unlawfully gotten are; see 1Ti 6:9; for as the good man comes by them easily, without any anxious care and sinful solicitude, he seeking the kingdom of God and his righteousness, all these things are added to him, over and above, without much thought about them, or expectation of them, Mat 6:33; so it is with great delight, pleasure, and cheerfulness, he enjoys them, and readily communicates them to others; while the wicked man is full of anxiety, distress, and sorrow; see Ecc 5:12. This is eminently true of spiritual riches; there is no sorrow attending them; the fruit and effect of them are peace, joy, and comfort.

Gill: Pro 10:23 - It is as sport to a fool to do mischief // but a man of understanding hath wisdom

It is as sport to a fool to do mischief,.... To do any injury to the persons and properties of men; which shows a most wicked and malicious spirit, a very depraved nature indeed: or rather "to commit sin" ^o of any sort, which he has devised in his own heart; it is as a "laughing" ^p, as the words may be rendered; it is a laughing matter to him, he commits sin, and, when he has done it, laughs at it; instead of being ashamed of it, and humbled for it, he makes a mock at it, and a jest of it, as well as of all religion, and of the reproofs and admonitions of good men. Sin is pastime, he takes as much delight and pleasure in it as men do in their sports, and commits it as openly and freely; yea, not only takes pleasure in doing it himself, but in them that do it; see Pro 14:9;

but a man of understanding hath wisdom; to avoid sin, and not to do it, which is true wisdom, Job 28:28; for he has, as it may be rendered, from the use of the word in the Arabic language ^q, a "bridle" or "restraint" upon him, that he cannot do mischief and delight in it, as the fool does: or "so is wisdom to a man of understanding" ^r; that is, to do it; as it is a pleasure to a feel to commit sin, so it is a delight to an understanding man to do that which is wise and good; it is "meat and drink" to do the will of God, see Joh 4:34; he takes as much pleasure in it as men can do in their sports and pastimes; he has a truer pleasure and a better relish than they have; he delights in the law of God after the inward man; and Wisdom's ways, or the ways of Christ, are pleasantness to him; he runs the ways of his commandments with great alacrity and cheerfulness.

Gill: Pro 10:24 - The fear of the wicked, it shall come upon him // but the desire of the righteous shall be granted

The fear of the wicked, it shall come upon him,.... What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in this life, and of eternal wrath and vengeance hereafter; for the most profligate and abandoned wretches, the greatest atheists, who endeavour to work themselves up to a disbelief of a God and a future state, have at times their frights and fears about these things; and as are their fears of God, so will his wrath be, Psa 90:11. Jarchi illustrates this in the instance of the builders of Babel, who were afraid of being scattered upon the face of the earth, which thing feared came upon them through and for their building of the tower; and so it sometimes is, that the very thing which men fear comes upon them by the means which they take to prevent it; so the Jews were afraid that if their people believed in Jesus of Nazareth, the Romans would come and seize their city and nation, and therefore endeavoured to persuade them to reject him; for which rejection of him the thing they feared came upon them;

but the desire of the righteous shall be granted; or "he shall give" ^s; that is, God shall give it; who has it in his hands or power to give it, as Jarchi's note is: what a righteous man desires from right principles, and with right views; what is for his own good and the glory of God; what he asks in faith, and with submission to the divine will, and is according to it, is sooner or later, in God's own time and way, granted unto him: particularly his desires after righteousness; after the righteousness of Christ, and to be found alone in that, living and dying; after holiness of heart and life, that he might be cleansed and kept from sin, and preserved to the coming of Christ; after more grace, an increase of it, and fresh supplies from Christ; after more communion with God and Christ, and conformity to them; after glory and happiness, and a being with them to all eternity. Some understand this of the righteous man's desire upon the wicked; that his fear might come upon him, and the glory of divine justice appear in his swift and sudden destruction; as expressed in Pro 10:25; so Aben Ezra.

Gill: Pro 10:25 - As the whirlwind passeth, so is the wicked no more // but the righteous is an everlasting foundation

As the whirlwind passeth, so is the wicked no more,.... The wicked themselves are like a whirlwind, noisy, boisterous, and blustering; such is the man of sin, who speaks like a dragon, breathing out slaughter and threatening against the saints; and so are his followers, fierce and heady, and like a whirlwind, pernicious and destructive, bearing down, carrying away, and destroying all before it; so the locusts of the bottomless pit, under their king Abaddon, or Apollyon, the destroyer; and all tyrannical persecutors, who are as the boar out of the forest, and the wild beast of the field: and these "pass away" like a whirlwind, swiftly, suddenly, and at once; now they are seen in great power and authority, and anon they are not any more, Jer 4:13; as the whirlwind, which digs up the earth, makes a circle and buries itself in it; so the wicked dig a pit for others and fall into it themselves, Psa 7:14; and as a whirlwind passes away to the joy of men, so when the wicked perish there is shouting; as will be at the destruction of antichrist more especially, Pro 11:10; and it is in the whirlwind and storm of divine wrath, which falls upon the head of the wicked, by which they are caused to pass away, Jer 23:19; so that they are "not": not that they are annihilated at death, they will rise again and come to judgment, and live in torment for ever; when they pass away, they are somewhere; they are "not" indeed in the land of the living, in their own houses, as formerly, which will know them no more; they are not in their grandeur and prosperity, enjoying their riches and honour; but they are in their own place, in hell they lift up their eyes, though they wish they had no being;

but the righteous is an everlasting foundation; he is in a firm and stable state here and hereafter; interested in everlasting love; in which he is rooted and grounded; secured in an everlasting covenant, ordered in all things and sure; having a share in everlasting salvation, and eternal redemption wrought out by Christ; being justified by his everlasting righteousness, which will answer for him in a time to come; and a partaker of those graces of the Spirit, faith, hope, and love, which are a well of living water springing up to everlasting life; and having everlasting strength and everlasting consolation in Christ, and a title to eternal life through him. Or, "but the righteous has an everlasting foundation" ^t; the sense is the same; which foundation is not external privileges of birth and education, or a mere outward profession of religion, or works of righteousness done; these are not everlasting, but sandy foundations; but Christ is the righteous man's foundation, and he is the only one, 1Co 3:11. Some take the sense to be, the "righteous", that is, Jesus Christ the righteous, "is an everlasting foundation"; he is the foundation of the church, the rock on which it is built; he is the foundation of the apostles and prophets, on which they were laid, and by whom they are saved; he is the foundation of every particular believer, they are rooted and built up on him; he is the foundation of their faith, hope, love, peace, joy, and comfort, and of their eternal glory and happiness: and an "everlasting one" he is; he is so in his person as God-man; in his offices of Prophet, Priest, and King; in the efficacy of his blood, righteousness, and sacrifice; and is a foundation which is sure, and will never fail: he has been the foundation of his people in all ages; and he is the same today, yesterday, and for ever. Hence, though the wicked pass away as the whirlwind, and by one, the righteous shall not; they are on a foundation, and cannot be blown off of it by the storms and tempests of Satan's temptations, their own corruptions, the persecutions of men, the errors of the wicked, or by the whirlwind of divine wrath and vengeance. Some render it, "the righteous is the foundation of the world" ^u; the pillar and support of it; as the righteous are the salt of the earth, they are the stay of it: the whirlwind of God's wrath would tear up the course of nature, dissolve the earth, and all things in it, were it not for the sake of the righteous; and, when they are called and gathered in, there will be a general dissolution of all things, 2Pe 3:9.

Gill: Pro 10:26 - As vinegar to the teeth // and as smoke to the eye // so is the sluggard to them that send him

As vinegar to the teeth,.... Which, with its coldness and sourness, blunts the teeth, and makes it troublesome to eat: the Septuagint, Syriac, and Arabic versions, render it,

"as the sour grape is hurtful to the teeth;''

sets them on edge;

and as smoke to the eye; dims the sight, causes the eye to water, and is very pernicious and vexatious:

so is the sluggard to them that send him: that is, the slothful messenger, as the Targum explains it; who, being sent on an errand, is dilatory, does not make haste to bring back the answer; which is very vexatious to those that send him, raises their passions, makes them fretful and very angry, be it on what account it will: so slothful and unprofitable servants, to whom talents are given for usefulness, which they hide or use not, are very provoking to Christ, and whom he will order into outer darkness; those who have gifts for sacred service ought not to be slothful in business, but fervent in spirit, serving the Lord, Mat 25:26.

Gill: Pro 10:27 - The fear of the Lord prolongeth days // but the years of the wicked shall be shortened

The fear of the Lord prolongeth days,.... Not beyond the time fixed in the unalterable purposes and decrees of God, Job 14:5; but longer than some others, or than those that fear the Lord expect to live; or longer than, according to the course of nature, and the weakness of their constitutions, it could be thought they should live. Long life is promised to them that fear the Lord; godliness has the promise of this life and of that to come; the fear of the Lord is the means of preserving persons from those things which are pernicious to the health of men, and so of prolonging their days; as well as it has length of days, for ever and ever, even eternal life, annexed to it; see Psa 34:11;

but the years of the wicked shall be shortened; through diseases, which their sins bring upon them, which cut them off before they have lived out half their days; or by means of which, their sins, they come into the hand of the civil magistrate, and die before their time; or are taken off in their full strength by the immediate judgment of God, as were Ananias and Sapphira; and so they die in the midst of their days; and before the time, which, according to the course of nature, and the common period of life, in all human probability they might have arrived unto, Psa 55:23.

Gill: Pro 10:28 - The hope of the righteous shall be gladness // but the expectation of the wicked shall perish

The hope of the righteous shall be gladness,.... Or, " is gladness" ^w; it is now attended with joy; he has a pleasure in the exercise of the grace of hope as to future things; he rejoices in hope of the glory of God, and is enabled to hold fast the rejoicing of his hope firm unto the end, Rom 5:2; and the issue of his hope will be an abundant entrance into the joy of his Lord; a being brought into his presence, in which is fulness of joy; he is not ashamed of his hope now, and he will not be disappointed hereafter;

but the expectation of the wicked shall perish; his hope and expectation, either of riches, and honour, and pleasure in this world, or of a long life in it; or of happiness in the other, and of escaping the wrath of God, and the vengeance of eternal fire; all which, being grounded on a wrong bottom, shall be frustrated; see Job 8:13.

Gill: Pro 10:29 - The way of the Lord is strength to the upright // but destruction shall be to the workers of iniquity

The way of the Lord is strength to the upright,.... Who are upright in heart and life; who have the uprightness or righteousness of Christ imputed to them, and right spirits renewed in them; in consequence of which they walk uprightly, Pro 10:9. To these "the way of the Lord is strength"; both the way which he himself takes, and the way which he prescribes and directs his people to walk in: the way in which he walks in providence towards them is the strength of them; he is their shade on their right hand; he shows himself strong on their behalf; he is their fortress and strong tower, as the God of providence, even a wall of fire round about them: and the way he takes in the discoveries of his love; in the communications of his grace; in the application of precious promises; by granting the influences of his Spirit; and by leading to his Son, the than of his right hand, made strong for himself and them, is very strengthening unto them: so likewise the way in which he leads his people, the way of his word and ordinances; which, as it is pleasant, so strengthening; the more they walk in them, the stronger they are; they go from strength to strength, they grow stronger and stronger by them; while they are waiting on the Lord in them, their spiritual strength is renewed: moreover, walking in the way of the Lord gives them spirit and courage, and makes them bold and intrepid; so that they fear no enemy, nor any dangers and difficulties, but go on their way cheerfully and pleasantly;

but destruction shall be to the workers of iniquity; not to all that do iniquity, for no man lives without sin; but to those who give up themselves to it, make a trade of it; whose course of life is sinful, and do nothing else but sin; this their way leads to ruin; destruction and misery are now in all their ways, and will be the certain issue of them, even destruction of both soul and body; which will be swift and sudden, come upon them before they are aware, and will be everlasting; it will continue for ever, and there will be no deliverance from it. The Word ^x signifies terror and consternation; and such seize on a wicked man at death, to whom death is the king of terrors; and which will still more strongly possess him when in hell he lifts up his eyes; and also at the day of judgment, when he shall see the Judge coming in the clouds of heaven, sitting on a fiery throne, and shall hear him pronounce him cursed. The clause may be rendered, but the way of the Lord is "terror to the workers of iniquity" ^y; the way of the Lord in his works of providence, in which he oftentimes does terrible things in righteousness; and he is very terrible to men in his judgments here, and will be more so in his awful procedure at the last judgment.

Gill: Pro 10:30 - The righteous shall never be removed // but the wicked shall not inhabit the earth

The righteous shall never be removed,.... They may be removed from place to place in this world, through the persecutions of their enemies, or through one providence or another, as they often are; they may be removed from a state of outward prosperity to a state of adversity, as Job was; they may be removed from spiritual and comfortable frames of soul to carnal or uncomfortable ones; for good frames are very precarious and uncertain things; and they will be removed out of this world into another; here they have no continuing city: but they shall never be removed from the love of God, nothing can separate them from that; they are set as a seal on his heart, and are engraven on the palms of his hands, and there is no removing them from thence; they may be waiver about their interest in the love of God; they may be without the manifestations and discoveries of it to their souls; they may be under the hidings of God's face; they may be at a distance from his house and ordinances, or may not enjoy the presence of God in them for a time; yet not separated from his affections; they shall never be removed out of the hands of Christ, into which they are put for security, and out of which none can pluck them, men or devils; how should they, since they are in those hands that made the heavens and the earth, support all in being, and hold the reins of government? Was it possible they could be removed from hence, it would impeach the wisdom of God, who has put them there; argue weakness in Christ, and suppose danger to them. Nor can they be removed out of the family of God; sons of God abide in his house for ever; they are no more foreigners and strangers; once children, no more servants; they may be corrected and chastised, yet be children; they may judge themselves unworthy of the relation, and be ready to conclude that their spots are not the spots of God's children, and fear they are none of them, and yet the relation continues: nor will they ever be removed from their state of justification, by which they are denominated righteous, into a state of condemnation; for full satisfaction is given to law and justice for them; their justification is complete, it is from all sin; the righteousness by which they are justified is everlasting, and even their faith which receives it shall never fail; to which may be added, that they are secured from wrath to come, and entitled to eternal life. In a word, they are on the sure foundation of electing grace; they are in the immovable covenant of grace; they are on the Rock of ages, Christ Jesus; all the divine Persons and perfections are on their side; they are kept by the power of God, through faith, unto salvation; see Psa 55:22;

but the wicked shall not inhabit the earth; but a very little while, as Gersom observes; and the time of their abode on earth is so short, as scarce to be called an inhabitation of it. Moreover, they shall not inhabit the earth the righteous will, even the new earth, which none but righteous persons shall inhabit, 2Pe 3:13; see Psa 37:9.

Gill: Pro 10:31 - The mouth of the just bringeth forth wisdom // but the froward tongue shall be cut out

The mouth of the just bringeth forth wisdom,.... As the earth brings forth its increase, and a tree brings forth its fruit; hence speech is called the fruit of the lips; wisdom is good fruit; a good man is comparable to the fruitful earth, and to a good tree; whose mouth brings forth wise things in abundance, which are very pleasant and profitable; not worldly wisdom, much less devilish; not merely natural wisdom, but spiritual and evangelical; see Psa 37:30;

but the froward tongue shall be cut out; or "cut down" ^z; as an unprofitable tree, which brings forth nothing but perverse things; things contrary to God and good men, to truth and right reason, to the light of nature, the law of God, and Gospel of Christ. Such "a tongue of perversities" ^a, as it may be rendered, that brings forth blasphemies against God, his tabernacle and his saints, as the tongue of antichrist does, deserves to be cut out, as the tongue of a blasphemer.

Gill: Pro 10:32 - The lips of the righteous know what is acceptable // but the mouth of the wicked speaketh frowardness

The lips of the righteous know what is acceptable,.... To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver out; they are used and accustomed to them; not only the righteous know in their judgment what is acceptable, but they use themselves to say those things; they not only know them in theory, but practise them: some men know what is acceptable, but their lips do not know it; they are not used to it, but the contrary;

but the mouth of the wicked speaketh frowardness; or perverse things, as before. Or, "the mouth of the wicked knoweth frowardness" ^b; or perverse things; or is used only to speak froward things; things contrary to truth and righteousness, and which they know to be so; their mouth speaks things contrary to their hearts; their hearts and mouths do not agree, when they both flatter and lie.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Pro 10:1

¹ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

² tn Heb “son.”

³ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

⁴ tn Heb “son.”

⁵ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

NET Notes: Pro 10:2

¹ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

² sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

³ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

NET Notes: Pro 10:3

¹ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

² tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.

³ tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).

⁴ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

NET Notes: Pro 10:4

¹ tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.

² tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.

tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”

³ tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.

⁴ tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”

NET Notes: Pro 10:5

¹ tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.

² tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.

³ sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.

⁴ tn The phrase “to himself” does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is “to his father.”

NET Notes: Pro 10:6

¹ sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).

² tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

³ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

⁴ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).

NET Notes: Pro 10:7

¹ sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.

² tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).

³ tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.

sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.

NET Notes: Pro 10:8

¹ tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).

² tn Heb “commandments.”

³ tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.

⁴ tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.

NET Notes: Pro 10:9

¹ tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.

² sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.

³ tn Heb “walks.”

⁴ tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (mÿ’aqqesh) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.

NET Notes: Pro 10:10

¹ tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.

² tn Heb “the eye.”

³ tn Heb “gives.”

⁴ tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.

NET Notes: Pro 10:11

¹ tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.

² tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.

³ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

⁴ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

⁵ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”

NET Notes: Pro 10:12

¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

² sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).

NET Notes: Pro 10:13

¹ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

² tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

³ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

⁴ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.

NET Notes: Pro 10:14

¹ tn Heb “wise men.”

² sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.

³ tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.

⁴ tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.

NET Notes: Pro 10:15

¹ tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.

² tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

³ tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.

⁴ tn Heb “is their poverty.”

NET Notes: Pro 10:16

¹ tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.

² tn Heb “the recompense of the righteous.”

³ tn Heb “harvest.” The term תְּבוּאַת (tÿvu’at, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).

⁴ tn Heb “the harvest of the wicked.”

⁵ tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.

NET Notes: Pro 10:17

¹ tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).

² tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).

³ sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.

NET Notes: Pro 10:18

¹ tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).

² tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.

³ tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”

sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).

⁴ tn Heb “he is a fool.” The independent personal pronoun הוּא (hu’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”

NET Notes: Pro 10:19

¹ tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.

² tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).

³ tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.

NET Notes: Pro 10:20

¹ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

² tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

³ tn Or “pure”; Heb “choice.”

⁴ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

⁵ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

NET Notes: Pro 10:21

¹ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

² tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

³ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

⁴ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

NET Notes: Pro 10:22

¹ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

² tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

³ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

⁴ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

⁵ tn Heb “with.”

NET Notes: Pro 10:23

¹ tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).

² tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.

³ tn Heb “a man of discernment.”

NET Notes: Pro 10:24

¹ tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.

² tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

³ tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

NET Notes: Pro 10:25

¹ sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

² tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”

³ tn Heb “a foundation forever”; NLT “have a lasting foundation.”

sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.

NET Notes: Pro 10:26

¹ sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.

² tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”

NET Notes: Pro 10:27

¹ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

² tn Heb “days” (so KJV, ASV).

³ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

⁴ sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

NET Notes: Pro 10:28

¹ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

² tn Heb “will perish”; NAB “comes to nought.”

NET Notes: Pro 10:29

¹ sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).

² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

³ tn Heb “for the one with integrity” (לַתֹּם, latom).

⁴ tn Or “ruin” (so NIV).

⁵ tn Heb “those who practice iniquity.”

NET Notes: Pro 10:30

¹ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

NET Notes: Pro 10:31

¹ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

² tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).

³ tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.

⁴ tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.

NET Notes: Pro 10:32

¹ sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.

² sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

³ tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

Geneva Bible: Pro 10:2

Treasures of ^{( a )} wickedness profit nothing: but righteousness delivereth from death.

^{( a )} That is, wickedly gotten.

Geneva Bible: Pro 10:3

The LORD will ^{( b )} not allow the soul of the righteous to famish: but he casteth away the substance of the wicked.

^{( b )} Though he permits the just to want for a time, yet he will send him comfort in due season.

Geneva Bible: Pro 10:6

Blessings [are] upon the head of the just: but violence covereth the mouth of ^{( c )} the wicked.

^{( c )} When their wickedness is discovered, they will be as dumb and not know what to say.

Geneva Bible: Pro 10:7

The memory of the just [is] blessed: but the name of the wicked shall ^{( d )} perish.

^{( d )} Shall be vile and abhorred both by God and man, contrary to their own expectation, who think to make their name immortal.

Geneva Bible: Pro 10:10

He that ^{( e )} winketh with the eye causeth sorrow: but a ^{( f )} prating fool shall fall.

^{( e )} That bears a fair countenance and imagines mischief in his heart, as in (Pro 6:13).

^{( f )} For the corruption of his heart is known by his talk.

Geneva Bible: Pro 10:13

In the lips of him that hath understanding wisdom is found: but ^{( g )} a rod [is] for the back of him that is void of understanding.

^{( g )} That is, God will find him out to punish him.

Geneva Bible: Pro 10:15

The rich man's wealth [is] his ^{( h )} strong city: the destruction of the poor [is] their poverty.

^{( h )} And so makes him bold to do evil, while poverty bridles the poor from many evil things.

Geneva Bible: Pro 10:21

The lips of the righteous ^{( i )} feed many: but fools die for lack of wisdom.

^{( i )} For they speak truth and edify many by exhortations, admonition and counsel.

Geneva Bible: Pro 10:22

The blessing of the LORD, it maketh rich, and he addeth ^{( k )} no sorrow with it.

^{( k )} Meaning that all worldly things bring care and sorrow, where as they who feel the blessings of God have none.

Geneva Bible: Pro 10:26

As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that ^{( l )} send him.

^{( l )} He is trouble and grief to him about any business.

Geneva Bible: Pro 10:27

The fear of the LORD prolongeth days: but the years of the wicked ^{( m )} shall be shortened.

^{( m )} The time of their prosperity will be short because of their great fall, though they seem to live long.

Geneva Bible: Pro 10:30

The righteous shall ^{( n )} never be removed: but the wicked shall not inhabit the earth.

^{( n )} They enjoy in this life by faith and hope, their everlasting life.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Pro 10:1

The comfort of parents much depends on their children; and this suggests to both, motives to their duties.

MHCC: Pro 10:2-3

Though the righteous may be poor, the Lord will not suffer him to want what is needful for spiritual life.

MHCC: Pro 10:4

Those who are fervent in spirit, serving the Lord, are likely to be rich in faith, and rich in good works.

MHCC: Pro 10:5

Here is just blame of those who trifle away opportunities, both for here and for hereafter.

MHCC: Pro 10:6

Abundance of blessings shall abide on good men; real blessings.

MHCC: Pro 10:7

Both the just and the wicked must die; but between their souls there is a vast difference.

MHCC: Pro 10:8

The wise in heart puts his knowledge in practice.

MHCC: Pro 10:9

Dissemblers, after all their shuffling, will be exposed.

MHCC: Pro 10:10

Trick and artifice will be no excuse for iniquity.

MHCC: Pro 10:11

The good man's mouth is always open to teach, comfort, and correct others.

MHCC: Pro 10:12

Where there is hatred, every thing stirs up strife. By bearing with each other, peace and harmony are preserved.

MHCC: Pro 10:13

Those that foolishly go on in wicked ways, prepare rods for themselves.

MHCC: Pro 10:14

Whatever knowledge may be useful, we must lay it up, that it may not be to seek when we want it. The wise gain this wisdom by reading, by hearing the word, by meditation, by prayer, by faith in Christ, who is made of God unto us wisdom.

MHCC: Pro 10:15

This refers to the common mistakes both of rich and poor, as to their outward condition. Rich people's wealth exposes them to many dangers; while a poor man may live comfortably, if he is content, keeps a good conscience, and lives by faith.

MHCC: Pro 10:16

Perhaps a righteous man has no more than what he works hard for, but that labour tends to life.

MHCC: Pro 10:17

The traveller that has missed his way, and cannot bear to be told of it, and to be shown the right way, must err still.

MHCC: Pro 10:18

He is especially a fool who thinks to hide anything from God; and malice is no better.

MHCC: Pro 10:19

Those that speak much, speak much amiss. He that checks himself is a wise man, and therein consults his own peace.

MHCC: Pro 10:20-21

The tongue of the just is sincere, freed from the dross of guile and evil design. Pious discourse is spiritual food to the needy. Fools die for want of a heart, so the word is; for want of thought.

MHCC: Pro 10:22

That wealth which is truly desirable, has no vexation of spirit in the enjoyment; no grief for the loss; no guilt by the abuse of it. What comes from the love of God, has the grace of God for its companion.

MHCC: Pro 10:23

Only foolish and wicked men divert themselves with doing harm to others, or tempting to sin.

MHCC: Pro 10:24

The largest desire of eternal blessings the righteous can form, will be granted.

MHCC: Pro 10:25

The course of prosperous sinners is like a whirlwind, which soon spends itself, and is gone.

MHCC: Pro 10:26

As vinegar sets the teeth on edge, and as the smoke causes the eyes to smart, so the sluggard vexes his employer.

MHCC: Pro 10:27-28

What man is he that loves life? Let him fear God, and that will secure to him life enough in this world, and eternal life in the other.

MHCC: Pro 10:29

The believer grows stronger in faith, and obeys with increased delight.

MHCC: Pro 10:30

The wicked would be glad to have this earth their home for ever, but it cannot be so. They must die and leave all their idols behind.

MHCC: Pro 10:31-32

A good man discourses wisely for the benefit of others. But it is the sin, and will be the ruin of a wicked man, that he speaks what is displeasing to God, and provoking to those he converses with. The righteous is kept by the power of God; and nothing shall be able to separate him from the love of God which is in Christ Jesus.

Matthew Henry: Pro 10:1

Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason, 1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour. 2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe, (1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them. (2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile.

Matthew Henry: Pro 10:2-3

These two verses speak to the same purport, and the latter may be the reason of the former. 1. That wealth which men get unjustly will do them no good, because God will blast it: Treasures of wickedness profit nothing, Pro 10:2. The treasures of wicked people, much more the treasure which they have made themselves masters of by any wicked people, by oppression of fraud, though it be ever so much, as a treasure, and laid up ever so safely, though it be hidden treasure, yet it profits nothing; when profit and loss come to be balanced the profit gained by the treasures will by no means countervail the loss sustained by the wickedness, Mat 16:26. They do not profit the soul; they will not purchase any true comfort or happiness. They will stand a man in no stead at death, or in the judgment of the great day; and the reason is because God casts away the substance of the wicked (Pro 10:3); he takes that from them which they have unjustly gotten; he rejects the consideration of it, not regarding the rich more than the poor. We often see that scattered by the justice of God which has been gathered together by the injustice of men. How can the treasures of wickedness profit, when, though it be counted substance, God casts it away and it vanishes as a shadow? 2. That which is honestly got will turn to a good account, for God will bless it. Righteousness delivers from death, that is, wealth gained, and kept, and used, in a right manner (righteousness signifies both honesty and charity); it answers the end of wealth, which is to keep us alive and be a defence to us. It will deliver from those judgments which men bring upon themselves by their wickedness. It will profit to such a degree as to deliver, though not from the stroke of death, yet from the sting of it, and consequently from the terror of it. For the Lord will not suffer the soul of the righteous to famish (Pro 10:3), and so their righteousness delivers from death, purely by the favour of God to them, which is their life and livelihood, and which will keep them alive in famine. The soul of the righteous shall be kept alive by the word of God, and faith in his promise, when young lions shall lack and suffer hunger.

Matthew Henry: Pro 10:4

We are here told, 1. Who those are who, though rich, are in a fair way to become poor - those who deal with a slack hand, who are careless and remiss in their business, and never mind which end goes foremost, nor ever set their hands vigorously to their work or stick to it; those who deal with a deceitful hand (so it may be read); those who think to enrich themselves by fraud and tricking will, in the end, impoverish themselves, not only by bringing the curse of God on what they have, but by forfeiting their reputation with men; none will care to deal with those who deal with sleight of hand and are honest only with good looking to. 2. Who those are who, though poor, are in a fair way to become rich - those who are diligent and honest, who are careful about their affairs, and, what their hands find to do, do it with all their might, in a fair and honourable way, those are likely to increase what they have. The hand of the acute (so some), of those who are sharp, but not sharpers; the hand of the active (so others); the stirring hand gets a penny. This is true in the affairs of our souls as well as in our worldly affairs; slothfulness and hypocrisy lead to spiritual poverty, but those who are fervent in spirit, serving the Lord, are likely to be rich in faith and rich in good works.

Matthew Henry: Pro 10:5

Here is, 1. The just praise of those who improve their opportunities, who take pains to gather and increase what they have, both for soul and body, who provide for hereafter while provision is to be made, who gather in summer, which is gathering time. He who does so is a wise son, and it is his honour; he acts wisely for his parents, whom, if there be occasion, he ought to maintain, and he gives reputation to himself, his family, and his education. 2. The just reproach and blame of those who trifle away these opportunities: He who sleeps, loves his ease, idles away his time, and neglects his work, especially who sleeps in harvest, when he should be laying in for winter, who lets slip the season of furnishing himself with that which he will have occasion for, is a son that causes shame; for he is a foolish son; he prepares shame for himself when winter comes, and reflects shame upon all his friends. He who gets knowledge and wisdom in the days of his youth gathers in summer, and he will have the comfort and credit of his industry; but he who idles away the days of his youth will bear the shame of his indolence when he is old.

Matthew Henry: Pro 10:6

Here is, 1. The head of the just crowned with blessings, with the blessings both of God and man. Variety of blessings, abundance of blessings, shall descend from above, and visibly abide on the head of good men, real blessings; they shall not only be spoken well of, but done well to. Blessings shall be on their head as a coronet to adorn and dignify them and as a helmet to protect and secure them. 2. The mouth of the wicked covered with violence. Their mouths shall be stopped with shame for the violence which they have done; they shall not have a word to say in excuse for themselves (Job 5:16); their breath shall be stopped with the violence that shall be done to them, when their violent dealings shall return on their heads, shall be returned to their teeth.

Matthew Henry: Pro 10:7

Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them.

I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Ecc 7:1. Those that honour God he will thus honour, Psa 112:3, Psa 112:6, Psa 112:9. The elders by faith obtained a good report (Heb 11:2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good.

II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum - Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence.

Matthew Henry: Pro 10:8

Here is, 1. The honour and happiness of the obedient. They will receive commandments; they will take it as a privilege, and really an ease to them, to be under government, which saves them the labour of deliberating and choosing for themselves; and they will take it as a favour to be told their duty and admonished concerning it. And this is their wisdom; those are wise in heart who are tractable, and those who thus bend, thus stoop, shall stand and be established, shall prosper, being well advised. 2. The shame and ruin of the disobedient, that will not be governed, nor endure any yoke, that will not be taught, nor take any advice. They are fools, for they act against themselves and their own interest; they are commonly prating fools, fools of lips, full of talk, but full of nonsense, boasting of themselves, prating spitefully against those that admonish them (3Jo 1:10), and pretending to give counsel and law to others. Of all fools, none more troublesome than the prating fools, nor that more expose themselves; but they shall fall into sin, into hell, because they received not commandments. Those that are full of tongue seldom look well to their feet, and therefore stumble and fall.

Matthew Henry: Pro 10:9

We are here told, and we may depend upon it, 1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. he knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa 32:17; Isa 33:15, Isa 33:16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing. 2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit - shall be made an example of, for warning to others; so some.

Matthew Henry: Pro 10:10

Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, Pro 10:8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks.

Matthew Henry: Pro 10:11

See here, 1. How industrious a good man is, by communicating his goodness, to do good with it: His mouth, the outlet of his mind, is a well of life; it is a constant spring, whence issues good discourse for the edification of others, like streams that water the ground and make it fruitful, and for their consolation, like streams that quench the thirst of the weary traveller. It is like a well of life, that is pure and clean, not only not poisoned, but not muddled, with any corrupt communication. 2. How industrious a bad man is, by concealing his badness, to do hurt with it: The mouth of the wicked covers violence, disguises the designed mischief with professions of friendship, that it may be carried on the more securely and effectually, as Joab kissed and killed, Judas kissed and betrayed; this is his sin, to which the punishment answers (Pro 10:6): Violence covers the mouth of the wicked; what he got by violence shall by violence be taken from him, Job 5:4, Job 5:5.

Matthew Henry: Pro 10:12

Here is, 1. The great mischief-maker, and that is malice. Even where there is no manifest occasion of strife, yet hatred seeks occasion and so stirs it up and does the devil's work. Those are the most spiteful ill-natured people that can be who take a pleasure in setting their neighbours together by the ears, by tale-bearing, evil surmises, and misrepresentations, blowing up the sparks of contention, which had lain buried, into a flame, at which, with an unaccountable pleasure, they warm their hands. 2. The great peace-maker, and that is love, which covers all sins, that is, the offences among relations which occasion discord. Love, instead of proclaiming and aggravating the offence, conceals and extenuates it as far as it is capable of being concealed and extenuated. Love will excuse the offence which we give through mistake and unadvisedly; when we are able to say that there was no ill intended, but it was an oversight, and we love our friend notwithstanding, this covers it. It will also overlook the offence that is given us, and so cover it, and make the best of it: by this means strife is prevented, or, if begun, peace is recovered and restored quickly. The apostle quotes this, 1Pe 4:8. Love will cover a multitude of sins.

Matthew Henry: Pro 10:13

Observe, 1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise. 2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding - of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace.

Matthew Henry: Pro 10:14

Observe, 1. It is the wisdom of the wise that they treasure up a stock of useful knowledge, which will be their preservation: Wisdom is therefore found in their lips (Pro 10:13), because it is laid up in their hearts, out of which store, like the good householder, they bring things new and old. Whatever knowledge may be at any time useful to us we must lay it up, because we know not but some time or other we may have occasion for it. We must continue laying up as long as we live; and be sure to lay it up safely, that it may not be to seek when we want it. 2. It is the folly of fools that they lay up mischief in their hearts, which is ready to them in all they say, and works terror and destruction both to others and to themselves. They love devouring words (Psa 52:4), and these come uppermost. Their mouth is near destruction, having the sharp arrows of bitter words always at hand to throw about.

Matthew Henry: Pro 10:15

This may be taken two ways: - 1. As a reason why we should be diligent in our business, that we may avoid that sinking dispiriting uneasiness which attends poverty, and may enjoy the benefit and comfort which those have that are beforehand in the world. Taking pains is really the way to make ourselves and our families easy. Or, rather, 2. As a representation of the common mistakes both of rich and poor, concerning their outward condition. (1.) Rich people think themselves happy because they are rich; but it is their mistake: The rich man's wealth is, in his own conceit, his strong city, whereas the worst of evils it is too weak and utterly insufficient to protect them from. It will prove that they are not so safe as they imagine; nay, their wealth may perhaps expose them. (2.) Poor people think themselves undone because they are poor; but it is their mistake: The destruction of the poor is their poverty; it sinks their spirits, and ruins all their comforts; whereas a man may live very comfortably, though he has but a little to live on, if he be but content, and keep a good conscience, and live by faith.

Matthew Henry: Pro 10:16

Solomon here confirms what his father had said (Psa 37:16), A little that a righteous man has is better than the riches of many wicked. 1. Perhaps a righteous man has no more than what he works hard for; he eats only the labour of his hands, but that labour tends to life; he aims at nothing but to get an honest livelihood, covets not to be rich and great, but is willing to live and maintain his family. Nor does it tend only to his own life, but he would enable himself to do good to others; he labours that he may have to give (Eph 4:28); all his business turns to some good account or other. Or it may be meant of his labour in religion; he takes most pains in that which has a tendency to eternal life; he sows to the Spirit, that he may reap life everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not labour for, but came easily by, but it tends to sin. He makes it the food and fuel of his lusts, his pride and luxury; he gets hurt with it and not good; he gets hurt by it and is hardened by it in his wicked ways. The things of this world are good or evil, life or death, as they are used, and as those are that have them.

Matthew Henry: Pro 10:17

See here, 1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it. 2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life.

Matthew Henry: Pro 10:18

Observe here, Malice is folly and wickedness. 1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God. 2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away.

Matthew Henry: Pro 10:19

We are here admonished concerning the government of the tongue, that necessary duty of a Christian. 1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin. 2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Amo 5:13; Jam 1:19.

Matthew Henry: Pro 10:20-21

We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue.

I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things. 1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Psa 12:6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver. 2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry.

II. Bad men are good for nothing. 1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, Joh 3:31; 1Co 2:14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth. 2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves.

Matthew Henry: Pro 10:22

Worldly wealth is that which most men have their hearts very much upon, but they generally mistake both in the nature of the thing they desire and in the way by which they hope to obtain it; we are therefore told here, 1. What that wealth is which is indeed desirable, not having abundance only, but having it and no sorrow with it, no disquieting care to get and keep it, no vexation of spirit in the enjoyment of it, no tormenting grief for the loss of it, no guilt contracted by the abuse of it - to have it and to have a heart to take the comfort of it, to do good with it and to serve God with joyfulness and gladness of heart in the use of it. 2. Whence this desirable wealth is to be expected, not by making ourselves drudges to the world (Psa 127:2), but by the blessing of God. It is this that makes rich and adds no sorrow; what comes from the love of God has the grace of God for its companion, to preserve the soul from those turbulent lusts and passions of which, otherwise, the increase of riches if commonly the incentive. He had said (Pro 10:4), The hand of the diligent makes rich, as a means; but here he ascribes it to the blessing of the Lord; but that blessing is upon the hand of the diligent. It is thus in spiritual riches. Diligence in getting them is our duty, but God's blessing and grace must have all the glory of that which is acquired, Deu 8:17, Deu 8:18.

Matthew Henry: Pro 10:23

Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do mischief; it is as natural to him, and as pleasant, as it is to a man to laugh. Wickedness is his Isaac (that is the word here); it is his delight, his darling, and that in which he pleases himself. He makes a laughing matter of sin. When he is warned not to sin, from the consideration of the law of God and the revelation of his wrath against sin, he makes a jest of the admonition, and laughs at the shaking of the spear; when he has sinned, instead of sorrowing for it, he boasts of it, ridicules reproofs, and laughs away the convictions of his own conscience, Pro 14:9. 2. Wisdom exceedingly wise, for it carries along with it the evidence of its own excellency; it may be predicated of itself, and this is encomium enough; you need say no more in praise of a man of understanding than this, "He is an understanding man; he has wisdom; he is so wise as not to do mischief, or if he has, through oversight, offended, he is so wise as not to make a jest of it."Or, to pronounce wisdom wise indeed, read it thus: As it is a sport to a fool to do mischief, so it is to a man of understanding to have wisdom and to show it. Besides the future recompence, a good man has as much present pleasure in the restraints and exercises of religion as sinners can pretend to in the liberties and enjoyments of sin, and much more, and much better.

Matthew Henry: Pro 10:24-25

It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration.

I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire. 1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Psa 90:11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments. 2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Psa 37:4.

II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, Pro 10:25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Psa 37:10, Psa 37:36; Job 20:5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Mat 7:24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof.

Matthew Henry: Pro 10:26

Observe, 1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest. 2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping.

Matthew Henry: Pro 10:27-28

Observe, 1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Rom 8:24, Rom 8:25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord. 2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair.

Matthew Henry: Pro 10:29-30

These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it. 1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job 17:9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Neh 8:10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, Pro 10:25. 2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Hos 14:9.

Matthew Henry: Pro 10:31-32

Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Mat 12:37. 1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Ecc 2:26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak. 2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Psa 12:3.

Keil-Delitzsch: Pro 10:1

In the introduction, chap. 1-9, there are larger sections of interconnected thoughts having one common aim. Even in Prov 6:1-19 there are manifestly three proverbial discourses distinguished from one another, shorter indeed, yet containing one fundamental thought. Such proverbs as are primarily designed to form one completed little whole of themselves, are not here to be met with. On the contrary, the Solomonic collection which now follows consists of pure distichs, for the most part antithetical, but at the same time going over all the forms of the technical proverb, as we have already shown; vid ., p. 16. Accordingly the exposition must from this point onward renounce reproduced combinations of thought. The succession of proverbs here is nevertheless not one that is purely accidental or without thought; it is more than a happy accident when three of the same character stand together; the collector has connected together proverb with proverb according to certain common characteristics (Bertheau). And yet more than that: the mass separates itself into groups, not merely succeeding one another, but because a certain connection of ideas connects together a number of proverbs, in such a way that the succession is broken, and a new point of departure is arrived at (Hitzig). There is no comprehensive plan, such as Oetinger in his summary view of its contents supposes; the progressive unfolding follows no systematic scheme, but continuously wells forth. But that the editor, whom we take also to be the arranger of the contents of the book, did not throw them together by good chance, but in placing them together was guided by certain reasons, the very first proverb here shows, for it is chosen in conformity with the design of this book, which is specially dedicated to youth:

1 A wise son maketh glad his father;

A foolish son is his mother's grief.

One sees here quite distinctly (cf. Hos 13:13) that חכם (from חכם , properly to be thick, stout, solid, as πυκνός = σοφός ) is primarily a practical and ethical conception. Similar proverbs are found further on, but consisting of synonymous parallel members, in which either the father both times represents the parents, as Pro 17:21; Pro 23:24, or father and mother are separated, each being named in different members, as Pro 17:25; Pro 23:25, and particularly Pro 15:20, where 20a = 1a of the above proverb. It is incorrect to say, with Hitzig, that this contrast draws the division after it: the division lies nearer in the synonymous distichs, and is there less liable to be misunderstood than in the antithetic. Thus, from this proverb before us, it might be concluded that grief on account of a befooled son going astray in bypaths, and not coming to the right way, falls principally on the mother, as (Sir. 3:9) is often the case in unfortunate marriages. The idea of the parents is in this way only separated, and the two members stand in suppletive interchangeable relationship. ישׂמּח is the middle of the clause, and is the usual form in connection; ישׂמּח is the pausal form. תּוּגה , from הוגה ( יגה ), has pass. û , as תּורה , act. ô . "The expression of the pred . 1b is like Pro 3:17; Pro 8:6; Pro 10:14.; cf. e.g. , Arab. âlastaḳṣa furkat , oversharpening is dividing, i.e. , effects it inquiries become or lead to separation (cf. our proverb, steplang7 Allzuscharf macht scharig = too much sharpening makes full of notches); Burckhardt, Sprüchw. Nr. 337"(Fl.).

Keil-Delitzsch: Pro 10:2

There follows now a series of proverbs which place possessions and goods under a moral-religious point of view:

Treasures of wickedness bring no profit;

But righteousness delivers from death.

The lxx and Aquila translate ἀνόμους ( ἀσεβεῖς ). הועיל (to profit) with the accus. is possible, Isa 57:12, but אוצרות one does not use by itself; it requires a genitive designating it more closely. But also דּרשּׂיעא of the Targ., παρανόμων of Symmachus, fails; for the question still remains, to whom? Rightly Syr., Jerome, Theodotion, and the Quinta: ἀσεβείας , cf. Pro 4:17; Mic 4:10; Luk 16:9, μαμωνᾶς τῆς ἀδικίας . Treasures to which wickedness cleaves profit not, viz., him who has collected them through wickedness. On the contrary, righteousness saves from death (2b = Pro 11:4, where the parallelism makes it clear that death as a judgment is meant). In Deu 24:13 it had been already said that compassionate love is "righteousness before the Lord,"the cardinal virtue of the righteousness of life. Faith (Hab 2:4) is its soul, and love its life. Therefore δικαιοσύνη and ἐεημοσύνη are interchangeable ideas; and it ought not to be an objection against the Apocrypha that it repeats the above proverb, ἐλεημοσύνη ἐκ θανάτου ῥύεται , Tob. 4:10; 12:9, Sir. 3:30; 29:12, for Dan 4:24 also says the very same thing, and the thought is biblical, in so far as the giving of alms is understood to be not a dead work, but (Psa 112:9) the life-activity of one who fears God, and of a mind believing in Him and resting in His word.

Keil-Delitzsch: Pro 10:3

Another proverb, the members of which stand in chiastic relation to those of the preceding:

Jahve does not suffer the soul of the righteous to hunger;

But the craving of the godless He disappointeth.

The thought is the same as Pro 13:25. There, as also at Pro 6:30, the soul is spoken of as the faculty of desire, and that after nourishment, for the lowest form of the life of the soul is the impulse to self-preservation. The parallel הוּה , in which lxx and Ar. erroneously find the meaning of חיּה , life, the Syr. Targ. the meaning of הון , possession, means the desire, without however being related to אוּה (Berth.); it is the Arab. hawan , from הוה , Arab. haway , which, from the fundamental meaning χαίνειν , hiare , to gape, yawn, signifies not only unrestrained driving along, and crashing overthrow (cf. Pro 11:6; Pro 19:13), but also the breaking forth, ferri in aliquid , whence הוּה , Arab. hawan , violent desire, in Hebr. generally (here and Psa 52:9, Mich. Pro 7:3) of desire without limits and without restraint (cf. the plur. âhawâ , arbitrary actions, caprices); the meanings deduced from this important verbal stem (of which also הוה היה , accidere , and then esse , at least after the Arabic conception of speech, is an offshoot) are given by Fleischer under Job 37:6, and after Fleischer by Ethé, Schlafgemach der Phantasie , ii. p. 6f. The verb הדף signifies to push in the most manifold shades, here to push forth, repellere , as 2Ki 4:27 (cf. Arab. ḥadhaf , to push off = to discharge); the fut. is invariably יהדּף , like יהגּה . God gives satisfaction to the soul of the righteous, viz., in granting blessings. The desire of the wicked He does not suffer to be accomplished; it may appear for a long time as if that which was aimed at was realized, but in the end God pushes it back, so that it remains at a distance, because contrary to Him. Instead of והות רשׁעים , some editions (Plantin 1566, Bragadin 1615) have והות בּגדים , but, in opposition to all decided testimony, only through a mistaken reference to Pro 11:6.

Keil-Delitzsch: Pro 10:4

There follow two proverbs which say how one man fails and another succeeds:

He becomes poor who bears a sluggish hand;

But the hand of the diligent maketh rich.

These three proverbs, Pro 19:15; Pro 12:24, Pro 12:27, are similar. From the last two it is seen that רמיּה is a subst., as also from Psa 120:2. ( לשׁון רמיּה , from a crafty tongue) that it is an adject., and from Lev 14:15. (where כּף is fem.) that it may be at the same time an adject. here also. The masc. is רמי , like טרי to טריּה ot , but neither of these occur; "the fundamental idea is that of throwing oneself down lazily, when one with unbent muscles holds himself no longer erect and stretched, Arab. taramy "(Fl.). The translation: deceitful balances (Löwenstein after Rashi), is contrary to biblical usage, which knows nothing of כף in this Mishnic meaning. But if כף is here regarded as fem., then it cannot be the subject (Jerome, egestatem operata est manus remissa ), since we read עשׂה , not עשׂה . But ראשׁ also is not suitable as the subject (lxx, Syr., Targ.), for poverty is called רישׁ , רישׁ , ראשׁ ; on the contrary, רשׁ , plur. רשׁים or ראשׁים , is used adjectively. Since now the adject. רשׁ , 1Sa 12:14, is also written ראשׁ , it may be translated: Poor is he who... (Bertheau); but we much rather expect the statement of that which happens to such an one, thus: Poor will he be... ראשׁ , 3 praet . = רשׁ , Psa 34:11, with the same (grammatically incorrect) full writing as קאם , Hos 10:14. In the conception of the subject, כף־רמיה , after Jer 48:10, is interpreted as the accus. of the manner (Berth.: whoever works with sluggish hand); but since עשׂה רמיה (in another sense indeed: to practise cunning) is a common phrase, Psa 52:4; Psa 101:7, so also will כף־רמיה be regarded as the object: qui agit manum remissam , whoever carries or moves such a hand (Hitzig). In 4b working is placed opposite to bearing: the diligent hand makes rich, ditat or divitias parit ; but not for itself (Gesen. and others: becomes rich), but for him who bears it. The diligent man is called חרוּץ , from חרץ , to sharpen, for, as in ὀξύς , acer , sharpness is transferred to energy; the form is the same as הלּוּק , smooth (for the ā is unchangeable, because recompensative), a kindred form to קטול like חמוץ , and Arab. fâ'ûl as fashawsh , a boaster, wind-bag, either of active (as חנּוּן ) or (as חלוק , חרוץ , עמּוּד , שׁכּוּל ) of passive signification.

Keil-Delitzsch: Pro 10:5

There is now added a proverb which, thus standing at the beginning of the collection, and connecting itself with Pro 10:1, stamps on it the character of a book for youth:

He that gathereth in summer is a wise son;

But he that is sunk in sleep in the time of harvest is a son that causeth shame.

Von Hofmann (Schriftb. ii. 2. 403) rightly interprets בּן משׂכּיל and בּן מבישׁ , with Cocceius and others, as the subject, and not with Hitzig as predicate, for in nominal clauses the rule is to place the predicate before the subject; and since an accurate expression of the inverted relation would both times require הוא referring to the subject, so we here abide by the usual syntax: he that gathers in summer time is... Also the relation of the members of the sentence, Pro 19:26, is a parallel from which it is evident that the misguided son is called מבישׁ as causing shame, although in הבישׁ the idea to put to shame (= to act so that others are ashamed) and to act shamefully (disgracefully), as in השׂכיל the ideas to have insight and to act intelligently, lie into one another (cf. Pro 14:35); the root-meaning of השׂכיל is determined after שׂכל , which from שׂכל , complicare , designates the intellect as the faculty of intellectual configuration. בּושׁ , properly disturbari , proceeds from a similar conception as the Lat. confundi ( pudore ). קיץ and קציר fall together, for קיץ (from קוץ = qât , to be glowing hot) is just the time of the קציר ; vid ., under Gen 8:22. To the activity of a thoughtful ingathering, אגר , for a future store ( vid ., Pro 6:7), stands opposed deep sleep, i.e. , the state of one sunk in idleness. נרדּם means, as Schultens has already shown, somno penitus obrui, omni sensu obstructo et oppilato quasi , from רדם , to fill, to shut up, to conclude; the derivation (which has been adopted since Gesenius) from the Arab. word having the same sound, rdm , stridere , to shrill, to rattle (but not stertere , to snore), lies remote in the Niph ., and also contradicts the usage of the word, according to which it designates a state in which all free activity is bound, and all reference to the external world is interrupted; cf. תּרדּמה , Pro 19:15, of dulness, apathy, somnolency in the train of slothfulness. The lxx has here one distich more than the Hebr. text.

Keil-Delitzsch: Pro 10:6

There now follow two proverbs regarding the blessings and the curses which come to men, and which flow forth from them. Here, however, as throughout, we take each proverb by itself, that it might not appear as if we had a tetrastich before us. The first of these two antithetic distichs is:

Blessings (come) on the head of the just;

But violence covereth the mouth of the godless.

Blessings are, without being distinguished, bestowed as well as prayed for from above. Regarding the undistinguished uses of לראשׁ (of a recompense of reward), בּראשׁ (of penal recompense), and על־ראשׁ (especially of punishment), vid ., under Gen 49:26. If we understand, with Ewald, Bertheau, Elster, Zöckler, and others, the two lines after Pro 10:11, Pro 19:28, cf. Pro 10:18 : the mouth of the wicked covers (hides under a mask) violence, inasmuch as he speaks words of blessing while thoughts of malediction lurk behind them (Psa 62:5), then we renounce the sharpness of the contrast. On the contrary, it is preserved if we interpret וּפי as object: the violence that has gone out from it covereth the mouth of the wicked, i.e. , it falls back upon his foul mouth; or as Fleischer (and Oetinger almost the same) paraphrases it: the deeds of violence that have gone forth from them are given back to them in curses and maledictions, so that going back they stop, as it were, their mouth, they bring them to silence; for it is unnecessary to take פי synecdochically for פני (cf. e.g. , Psa 69:8), since in בּרכות 6a are perhaps chiefly meant blessings of thankful acknowledgment on the part of men, and the giving prominence to the mouth of the wicked from which nothing good proceeds is well accounted for. The parallels do not hinder us thus to explain, since parts of proverbs repeating themselves in the Book of Proverbs often show a change of the meaning ( vid ., p. 24f.). Hitzig's conjecture, יכּסה (better יכסּה ), is unnecessary; for elsewhere we read, as here, that חמס (violence), jure talionis , covers, יכּסּה , the wicked, Hab 2:17, or that he, using "violence,"therewith covers the whole of his external appearance, i.e. , gives to it the branded impress of the unrighteousness he has done ( vid ., Köhler under Mal 2:16).

Keil-Delitzsch: Pro 10:7

Thus, as Pro 10:6 says how it goes with the righteous and the wicked in this life, so this verse tells how it fares with them after death:

The memory of the righteous remains in blessings,

And the name of the godless rots.

The tradition regarding the writing of זכר with five ( זכר ) or six points ( זכר ) is doubtful ( vid ., Heidenheim in his ed. of the Pentateuch, Meôr Enajim , under Exo 17:14); the Cod. 1294 and old printed copies have here זכר . Instead of לברכה , יברך might be used; the phrase היה לברכה (opp. היה לקללה , often used by Jeremiah), subordinate to the substantival clause, paraphrases the passive, for it expresses a growing to something, and thus the entrance into a state of endurance. The remembrance of the righteous endures after his death, for he is thought of with thankfulness ( צל '' ז = זכר צדיק לברכה , the usual appendix to the name of an honoured, beloved man who has died), because his works, rich in blessing, continue; the name of the godless, on the contrary, far from continuing fresh and green (Psa 62:1-12 :17) after his departure, becomes corrupt ( רקב , from רק , to be or to become thin, to dissolve in fine parts, tabescere ), like a worm-eaten decayed tree (Isa 40:20). The Talmud explains it thus, Joma 38b: foulness comes over their name, so that we call no one after their name. Also the idea suggests itself, that his name becomes corrupt, as it were, with his bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption.

Keil-Delitzsch: Pro 10:8

There follows now a series of proverbs in which reference to sins of the mouth and their contrary prevails:

He that is wise in heart receives precepts;

But he that is of a foolish mouth comes to ruin.

A חכם־לב , wise-hearted, as one whose heart is חכם , Pro 23:15; in a word, a נבון , a person of understanding or judgment, Pro 16:21. Such an one does not make his own knowledge the ne plus ultra , nor does he make his own will the noli me tangere ; but he takes commands, i.e. , instructions directing or prohibiting, to which he willingly subordinates himself as the outflow of a higher knowledge and will, and by which he sets bounds and limits to himself. But a fool of the lips, i.e. , a braggart blunderer, one pleasing himself with vain talk (Pro 14:23), falls prostrate, for he thinks that he knows all things better, and will take no pattern; but while he boasts himself from on high, suddenly all at once - for he offends against the fundamental principle of common life and of morality - he comes to lie low down on the ground. The Syr. and Targ. translate ילּבט by, he is caught (Bertheau, ensnared); Aquila, Vulgate, Luther, δαρήσεται , he is slain; Symmachus, βασανισθήσεται ; but all without any support in the usage of the language known to us. Theodotion, φυρήσεται , he is confounded, is not tenable; Joseph Kimchi, who after David Kimchi, under Hos 4:14, appeals in support of this meaning ( ישׁתבשׁ , similarly Parchon: יתבלבל ) to the Arabic, seems to think on iltibâs , confusion. The demonstrable meanings of the verb לבט are the following: 1. To occasion trouble. Thus Mechilta , under Exo 17:14, לבטוהו , one has imposed upon him trouble; Sifri, under Num 11:1, נתלבטנו , we are tired, according to which Rashi: he fatigues himself, but which fits neither to the subj. nor to the contrast, which is to be supposed. The same may be said of the meaning of the Syr. lbt , to drive on, to press, which without doubt accords with the former meaning of the word in the language of the Midrash. 2. In Arab. labaṭ (R. lab , vid ., Wünsche's Hos. p. 172), to throw any one down to the earth, so that he falls with his whole body his whole length; the passive נלבט , to be thus thrown down by another, or to throw oneself thus down, figuratively of one who falls hopelessly into evil and destruction (Fl.). The Arabic verb is also used of the springing run of the animal ridden on (to gallop), and of the being lame (to hop), according to which in the Lex. the explanations, he hurries, or he wavers hither and thither, are offered by Kimchi ( Graec. Venet. πλανηθήσεται ). But the former of these explanations, corruit (= in calamitatem ruit ), placed much nearer by the Arabic, is confirmed by the lxx ὑποσκελισθήσεται , and by the Berêshith rabba , c. 52, where לבט is used in the sense to be ruined (= נכשׁל ). Hitzig changes the passive into the active: "he throws the offered לקח scornfully to the ground,"but the contrast does not require this. The wanton, arrogant boasting lies already in the designation of the subj. אויל שׂפתים ; and the sequel involves, as a consequence, the contrasted consequence of ready reception of the limitations and guidance of his own will by a higher.

Keil-Delitzsch: Pro 10:9

The form of this verse is like the eighth, word for word:

He that walketh in innocence walketh securely;

But he that goeth in secret ways is known.

The full form of בּתּום does not, as Hitzig supposes, stand in causal connection with the Dechî , for the consonant text lying before us is at least 500 years older than the accentuation. For הלך תּם at Pro 2:7, there is here הלך בּתּום = הלך בּדרך תום ; so מעקּשׁ דּרכיו denotes, after Pro 2:15, such an one אשׁר דּרכיו עקּשׁים . Expressed in the language of the N.T., תום is the property of the ἁπλοῦς or ἀκέραιος , for the fundamental idea of fulness is here referred to full submission, full integrity. Such an one goes בּטח (Aquila, ἀμερίμνως ), for there is nothing designedly concealed by him, of which he has reason to fear that it will come to the light; whoever, on the contrary, makes his ways crooked, i.e. , turns into crooked ways, is perceived, or, as we might also explain it ( vid ., under Gen 4:15): if one ( qui = si quis ) makes his ways crooked, then it is known - nothing, however, stands opposed to the reference of יוּדע to the person: he is finally known, i.e. , unmasked (lxx Jerome, γνωσθήσεται , manifestus fiet ). Usually it is explained: he is knowing, clever, with the remark that נודע is here the passive of הודיע (Gesen., Ewald, Hitzig); Hiph . to give to feel; Niph . to become to feel, properly to be made to know (Luth.: made wise); but the passive of the Hiph . is the Hoph . Such a Niph . in which the causative (not simply transitive) signification of the Hiph . would be applied passively is without example ( vid ., Ewald, §133a); the meaning of Jer 31:19 also is: after I have become known, i.e. , been made manifest, uncovered, drawn into the light.

Keil-Delitzsch: Pro 10:10

This verse contains another proverb, similarly formed, parallel with the half of Pro 10:8 :

He that winketh with the eye causeth trouble;

And a foolish mouth comes to ruin.

Regarding the winking or nipping, i.e. , the repeated nipping of the eyes (cf. nictare , frequent. of nicere ), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid ., under Pro 6:13; there קרץ was connected with ב of the means of the action; here, as Psa 35:19, cf. Pro 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Pro 15:13), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; יתּן is not here used impersonally, as Pro 13:10, but as Pro 29:15, cf. Lev 19:28; Lev 24:20, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: ὁ δὲ ἐλεγχων μετὰ παῤῥησίας εἰρηνοποιεῖ , contrary to the Syr., by the Hebrew text, which certainly is older than this its correction, which Ewald and Lagarde unsuccessfully attempt to translate into the Hebrew. The foolish mouth, here understood in conformity with 10a, is one who talks at random, without examination and deliberation, and thus suddenly stumbles and falls over, so that he comes to lie on the ground, to his own disgrace and injury.

Keil-Delitzsch: Pro 10:11

Another proverb, similar to the half of Pro 10:6 :

A fountain of life is the mouth of the righteous;

But the mouth of the godless hideth violence.

If we understand 11b wholly as 6b: os improborum obteget violentia , then the meaning of 11a would be, that that which the righteous speaks tends to his own welfare (Fl.). But since the words spoken are the means of communication and of intercourse, one has to think of the water as welling up in one, and flowing forth to another; and the meaning of 11b has to accommodate itself to the preceding half proverb, whereby it cannot be mistaken that חמס (violence), which was 6b subj., bears here, by the contrast, the stamp of the obj.; for the possibility of manifold windings and turnings is a characteristic of the Mashal. In the Psalms and Prophets it is God who is called מקור חיּים , Psa 36:10; Jer 2:13; Jer 17:13; the proverbial poetry plants the figure on ethical ground, and understands by it a living power, from which wholesome effects accrue to its possessor, Pro 14:27, and go forth from him to others, Pro 13:14. Thus the mouth of the righteous is here called a fountain of life, because that which he speaks, and as he speaks it, is morally strengthening, intellectually elevating, and inwardly quickening in its effect on the hearers; while, on the contrary, the mouth of the godless covereth wrong ( violentiam ), i.e. , conceals with deceitful words the intention, directed not to that which is best, but to the disadvantage and ruin of his neighbours; so that words which in the one case bring to light a ground of life and of love, and make it effectual, in the other case serve for a covering to an immoral, malevolent background.

Keil-Delitzsch: Pro 10:12

Another proverb of the different effects of hatred and of love:

Hate stirreth up strife,

And love covereth all transgressions.

Regarding מדנים , for which the Kerı̂ elsewhere substitutes מדינים , vid ., under Pro 6:14. Hatred of one's neighbour, which is of itself an evil, has further this bad effect, that it calls forth hatred, and thus stirreth up strife, feuds, factions, for it incites man against man (cf. ערר , Job 3:8); on the contrary, love covers not merely little errors, but also greater sins of every kind ( כּל־פּשׁעים ), viz., by pardoning them, concealing them, excusing them, if possible, with mitigating circumstances, or restraining them before they are executed. All this lies in the covering. James, however, gives it, Jam 5:20, another rendering: love covers them, viz., from the eyes of a holy God; for it forgives them to the erring brother, and turns him from the error of his way. The lxx improperly translate πάντας δὲ τοὺς μὴ φιλονεικοῦντας κελόπτει φιλία ; but Peter (1Pe 4:8) as well as James, but none of the Greek versions; ἡ ἀγάπη καλύψει πλῆθος ἁμαρτιῶν . The Romish Church makes use of this passage as a proof for the introduction of the fides formata , viz., caritate , in justification, which is condemned in the Apology of the Augsburg Confession; and, indeed, the multitudo peccatorum is not meant of the sins of him who cherishes love, but of the sins of the neighbour. Sin stirs up hatred in men in their relation to one another; but love covers the already existing sins, and smooths the disturbances occasioned by them.

Keil-Delitzsch: Pro 10:13

There follow now two other proverbs on the use and abuse of speech:

On the lips of the man of understanding wisdom is found;

And the rod for the back of the fool.

With Löwenstein, Hitzig, and others, it is inadmissible to regard ושׁבט as a second subject to תּמּצא . The mouth itself, or the word of the mouth, may be called a rod, viz., a rod of correction (Isa 11:4); but that wisdom and such a rod are found on the lips of the wise would be a combination and a figure in bad taste. Thus 13b is a clause by itself, as Luther renders it: "but a rod belongs to the fool's back;"and this will express a contrast to 13a, that while wisdom is to be sought for on the lips of the man of understanding (cf. Mal 2:7), a man devoid of understanding, on the contrary, gives himself to such hollow and corrupt talk, that in order to educate him to something better, if possible, the rod must be applied to his back; for, according to the Talmudic proverb: that which a wise man gains by a hint, a fool only obtains by a club. The rod is called שׁבט , from שׁבט , to be smooth, to go straight down (as the hair of the head); and the back גּו , from גּוה , to be rounded, i.e. , concave or convex.

Keil-Delitzsch: Pro 10:14

14 Wise men store up knowledge;

But the mouth of the fool is threatening destruction.

Ewald, Bertheau, Hitzig, Oetinger: "The mouth of the fool blunders out, and is as the sudden falling in of a house which one cannot escape from."But since מחתּה is a favourite Mishle -word to denote the effect and issue of that which is dangerous and destructive, so the sense is perhaps further to be extended: the mouth of the fool is for himself (Pro 13:3) and others a near, i.e. , an always threatening and unexpectedly occurring calamity; unexpectedly, because suddenly he blunders out with his inconsiderate shame-bringing talk, so that such a fool's mouth is to every one a praesens periculum . As to יצפּנוּ , it is worthy of remark that in the Beduin, Arab. dfn , fut. i , signifies to be still, to be thoughtful, to be absorbed in oneself ( vid ., Wetstein on Job, p. 281). According to Codd. and editions, in this correct, וּפי־ is to be written instead of אויל uwpiy; vid ., Baer's Torath Emeth , p. 40.

Keil-Delitzsch: Pro 10:15

A pair of proverbs regarding possession and gain.

Regarding possession:

The rich man's wealth is his strong city;

The destruction of the poor is their poverty.

The first line = Pro 18:11. One may render the idea according to that which is internal, and according to that which is external; and the proverb remains in both cases true. As עז may mean, of itself alone, power, as means of protection, or a bulwark (Psa 8:3), or the consciousness of power, high feeling, pride (Jdg 5:21); so קרית עזּו may be rendered as an object of self-confidence, and מחתּה , on the contrary, as an object of terror (Jer 48:39): the rich man, to whom his estate ( vid ., on הון , p. 63) affords a sure reserve and an abundant source of help, can appear confident and go forth energetically; on the contrary, the poor man is timid and bashful, and is easily dejected and discouraged. Thus e.g. , Oetinger and Hitzig. But the objective interpretation is allowable, and lies also much nearer: the rich man stands thus independent, changes and adversities cannot so easily overthrow him, he is also raised above many hazards and temptations; on the contrary, the poor man is overthrown by little misfortunes, and his despairing endeavours to save himself, when they fail, ruin him completely, and perhaps make him at the same time a moral outlaw. It is quite an experienced fact which this proverb expresses, but one from which the double doctrine is easily derived: (1) That it is not only advised, but also commanded, that man make the firm establishing of his external life-position the aim of his endeavour; (2) That one ought to treat with forbearance the humble man; and if he always sinks deeper and deeper, one ought not to judge him with unmerciful harshness and in proud self-exaltation.

Keil-Delitzsch: Pro 10:16

Regarding gain:

The gain of the righteous tendeth to life;

The income of the godless to sin.

Intentionally, that which the righteous received is called פּעלּה (as Lev 19:13), as a reward of his labour; that which the godless receives is called תּבוּאה , as income which does not need to be the reward of labour, and especially of his own immediate labour. And with לחיּים , לחטּאת runs parallel, from the supposition that sin carries the germ of death in itself. The reward of his labour serves to the righteous to establish his life, i.e. , to make sure his life-position, and to elevate his life-happiness. On the contrary, the income of the godless serves only to ruin his life; for, made thereby full and confident, he adds sin to sin, whose wages is death. Hitzig translates: for expiation, i.e. , to lose it again as atonement for past sins; but if חיים and חטאת are contrasted with each other, then חטאת is death-bringing sin (Pro 8:35.).

Keil-Delitzsch: Pro 10:17

The group of proverbs now following bring again to view the good and bad effects of human speech. The seventeenth verse introduces the transition:

17 There is a way to life when one gives heed to correction;

And whoever disregards instruction runs into error.

Instead of ארח חיּים (Pro 5:6), there is here ארח לחיים ; and then this proverb falls into rank with Pro 10:16, which contains the same word לחיים . The accentuation denotes ארח as subst.; for ארח way, road = ארח [a wayfarer, part. of ארח ] would, as שׁסע , Lev 11:7, נטע , Psa 94:9, have the tone on the ultima. It is necessary neither to change the tone, nor, with Ewald, to interpret ארח as abstr. pro concreto , like הלך , for the expression "wanderer to life"has no support in the Mishle . Michaelis has given the right interpretation: via ad vitam est si quis custodiat disciplinam . The syntactical contents, however, are different, as e.g. , 1Sa 2:13, where the participle has the force of a hypothetical clause; for the expression: "a way to life is he who observes correction,"is equivalent to: he is on the way to life who...; a variety of the manner of expression: "the porch was twenty cubits,"2Ch 3:4, particularly adapted to the figurative language of proverbial poetry, as if the poet said: See there one observant of correction - that (viz., the שׁמר [ שׁמר , to watch] representing itself in this שׁמר ) is the way to life. מוּסר and תּוכחת are related to each other as παιδεία and ἔλεγχος ; עזב [ עזב , to leave, forsake] is equivalent to בּלתּי שׁמר . מתעה would be unsuitable as a contrast in the causative sense: who guides wrong, according to which Bertheau understands 17a, that only he who observes correction can guide others to life. We expect to hear what injuries he who thinks to raise himself above all reproach brings on himself. Hitzig, in his Commentary (1858), for this reason places the Hithpa . מתּעה (rather write מתּעה ) in the place of the Hiph .; but in the Comm. on Jeremiah (1866), 42:20, he rightly remarks: "To err, not as an involuntary condition, but as an arbitrary proceeding, is suitably expressed by the Hiph ."In like manner הוסיף , הגּיע (to touch), הרחיק (to go to a distance), denote the active conduct of a being endowed with reason; Ewald, §122, c. Jewish interpreters gloss מתעה by supplying נפשׁו ; but it signifies only as inwardly transitive, to accomplish the action of the תּעות .

Keil-Delitzsch: Pro 10:18

18 He that hideth hatred is a mouth of falsehood;

And he that spreadeth slander is a fool.

The lxx, καλύπτουσιν ἔχθραν χεῖλα δίκαια , which Ewald prefers, and which has given occasion to Hitzig to make a remarkable conjecture ("He who conceals hatred, close lips,"which no one understands without Hitzig's comment. to this his conjecture). But (1) to hide hatred (cf. Pro 10:11, Pro 26:24) is something altogether different from to cover sin (Pro 10:12, Pro 17:9), or generally to keep anything secret with discretion (Pro 10:13); and (2) that δίκαια is a corrupt reading for ἄδικα (as Grabe supposes, and Symmachus translates) or δόλια (as Lagarde supposes, and indeed is found in Codd.). Michaelis well remarks: odium tectum est dolosi, manifesta sycophantia stultorum . Whoever conceals hateful feelings behind his words is שׂפתי־שׂקר , a mouth of falsehood (cf. the mouth of the fool, Pro 10:14); one does not need to supply אישׁ , but much rather has hence to conclude that a false man is simply so named, as is proved by Psa 120:3. There is a second moral judgment, 18b: he who spreadeth slander ( וּמוצא , according to the Masoretic writing: he who divulges it, the correlate to הביא , to bring to, Gen 37:2) is a steplang7 Thor fool, stupid, dull, כּסיל (not a steplang7 Narr fool, godless person, אויל ); for such slandering can generally bring no advantage; it injures the reputation of him to whom the דבּה , i.e. , the secret report, the slander, refers; it sows discord, has incalculable consequences, and finally brings guilt on the tale-bearer himself.

Keil-Delitzsch: Pro 10:19

19 In a multitude of words transgression is not wanting;

But he who restrains his lips shows wisdom.

We do not, with Bertheau, understand 19a: by many words a transgression does not cease to be what it is; the contrast 19b requires a more general condemnation of the multitude of words, and חדל not only means to cease from doing (to leave off), and to cease from being (to take away), but also not at all to do (to intermit, Eze 3:11; Zec 11:12), and not at all to be (to fail, to be absent), thus: ubi verborum est abundantia non deest peccatum (Fl.). Michaelis suitably compares πολυλογία πολλὰ σφάλματα ἒχει by Stobäus, and כל המרבה דברים מביא חטא in the tractate Aboth i. 17, wherewith Rashi explains the proverb. פּשׁע is not here, as elsewhere, e.g. , Psa 19:14, with special reference to the sin of falling away from favour, apostasy, but, like the post-biblical עברה , generally with reference to every kind of violation ( פשׁע = Arab. fsq dirumpere ) of moral restraint; here, as Jansen remarks, peccatum sive mendacii, sive detractionis, sive alterius indiscretae laesionis, sive vanitatis, sive denique verbi otiosi . In 19b it is more appropriate to regard משׂכּיל as the present of the internal transitive ( intelligenter agit ) than to interpret it in the attributive sense ( intelligens ).

Keil-Delitzsch: Pro 10:20

20 Choice silver is the tongue of the righteous;

But the heart of the godless is little worth.

Choice silver is, as Pro 8:19, cf. 10, pure, freed from all base mixtures. Like it, pure and noble, is whatever the righteous speaks; the heart, i.e. , the manner of thought and feeling, of the godless is, on the contrary, like little instar nihili , i.e. , of little or no worth, Arab. yasway kâlyla (Fl.). lxx: the heart of the godless ἐκλείψει , i.e. , ימעט , at first arrogant and full of lofty plans, it becomes always the more dejected, discouraged, empty. But 20a leads us to expect some designation of its worth. The Targ. (according to which the Peshito is to be corrected; vid ., Levy's Wörterbuch, ii. 26): the heart of the godless is מחתא (from נחת ), refuse, dross. The other Greek versions accord with the text before us.

Keil-Delitzsch: Pro 10:21

21 The lips of the righteous edify many;

But fools die through want of understanding.

The lxx translate 21a: the lips of the righteous ἐπίσταται ὑψηλά , which would at least require ידעו רבות . רעה is, like the post-bibl. pir|neec ( vid ., the Hebr. Römerbrief , p. 97), another figure for the N.T. οἰκοδομεῖν : to afford spiritual nourishment and strengthening, to which Fleischer compares the ecclesiastical expressions: pastor , ovile ecclesiae, les ouailles ; רעה means leader, Jer 10:21, as well as teacher, Ecc 12:11, for it contains partly the prevailing idea of leading, partly of feeding. ירעוּ stands for תּרעינה , as Pro 10:32, Pro 5:2. In 21b, Bertheau incorrectly explains, as Euchel and Michaelis: stulti complures per dementem unum moriuntur ; the food has truly enough in his own folly, and needs not to be first drawn by others into destruction. חסר is not here the connective form of חסר (Jewish interpreters: for that reason, that he is such an one), nor of חסר (Hitzig, Zöckler), which denotes, as a concluded idea, penuria , but like רחב , Pro 21:4, שׁכב , Pro 6:10, and שׁפל , Pro 16:19, infin.: they die by want of understanding (cf. Pro 5:23); this amentia is the cause of their death, for it leads fools to meet destruction without their observing it (Hos 4:6).

Keil-Delitzsch: Pro 10:22

Three proverbs which say that good comes from above, and is as a second nature to the man of understanding:

22 Jahve's blessing - it maketh rich;

And labour addeth nothing thereto

Like 24a, היא limits the predicate to this and no other subject: "all depends on God's blessing."Here is the first half of the ora et labora . The proverb is a compendium of Psa 127:1-2. 22b is to be understood, according to Psa 127:2 of this Solomonic psalm, not that God adds to His blessing no sorrow, much rather with the possession grants at the same time a joyful, peaceful mind (lxx, Targ., Syriac, Jerome, Aben-Ezra, Michaelis, and others), which would require the word עליה ; but that trouble, labour, i.e. , strenuous self-endeavours, add not (anything) to it, i.e. , that it does not associate itself with the blessing (which, as the Jewish interpreters rightly remark, is, according to its nature, תוספת , as the curse is חסרון ) as the causa efficiens , or if we supply quidquam , as the complement to עמּהּ along with it: nothing is added thereto, which goes along with that which the blessing of God grants, and completes it. Thus correctly Rashi, Luther, Ziegler, Ewald, Hitzig, Zöckler. the now current accentuation, לאו יוסף עצב עמּהּ , is incorrect. Older editions, as Venice 1525, 1615, Basel 1618, have ולא־יוסף עצב עמה , the transformation of ולא־יוסף עצב . Besides, עצב has double Segol ( vid ., Kimchi's Lex.), and יוסף is written, according to the Masora, in the first syllable plene , in the last defective .

Keil-Delitzsch: Pro 10:23

23 Like sport to a fool is the commission of a crime;

And wisdom to a man of understanding.

Otherwise Löwenstein: to a fool the carrying out of a plan is as sport; to the man of understanding, on the contrary, as wisdom. זמּה , from זמם , to press together, mentally to think, as Job 17:11, and according to Gesenius, also Pro 21:27; Pro 24:9. But זמּה has the prevailing signification of an outrage against morality, a sin of unchastity; and especially the phrase עשׂה זמּה is in Jdg 20:6 and in Ezekiel not otherwise used, so that all the old interpreters render it here by patrare scelus ; only the Targum has the equivocal עבד עבידתּא ; the Syriac, however, 'bd bı̂ _taa' . Sinful conduct appears to the fool, who places himself above the solemnity of the moral law, as sport; and wisdom, on the contrary, (appears as sport) to a man of understanding. We would not venture on this acceptation of כּשׂחוק if שׂחק were not attributed, Pro 8:30., to wisdom itself. This alternate relationship recommends itself by the indetermination of חכמהו , which is not favourable to the interpretation: sed sapientiam colit vir intelligens , or as Jerome has it: sapientia autem est viro prudentia . The subjects of the antithesis chiastically combine within the verse: חכמה , in contrast to wicked conduct, is acting in accordance with moral principles. This to the man of understanding is as easy as sporting, just as to the fool is shameless sinning; for he follows in this an inner impulse, it brings to him joy, it is the element in which he feels himself satisfied.

Keil-Delitzsch: Pro 10:24

24 That of which the godless is afraid cometh upon him,

And what the righteous desires is granted to him.

The formation of the clause 24a is like the similar proverb, Pro 11:27; the subject-idea has there its expression in the genitival annexum , of which Gen 9:6 furnishes the first example; in this passage before us it stands at the beginning, and is, as in Pro 10:22, emphatically repeated with היא . מגורה , properly the turning oneself away, hence shrinking back in terror; here, as Isa 66:4, of the object of fear, parallel to תּאוה , wishing, of the object of the wish. In 24b Ewald renders יתּן as adj. from יתן (whence איתן ecne ), after the form פּקּח , and translates: yet to the righteous desire is always green. But whether יתּן is probably formed from יתן , and not from נתן , is a question in Pro 12:12, but not here, where wishing and giving (fulfilling) are naturally correlata . Hitzig corrects יתּן , and certainly the supplying of ' ה is as little appropriate here as at Pro 13:21. Also a "one gives"is scarcely intended (according to which the Targ., Syr., and Jerome translate passively), in which case the Jewish interpreters are wont to explain יתן , scil. הנותן ; for if the poet thought of יתן fo with a personal subject, why did he not rescue it from the dimness of such vague generality? Thus, then, יתן is, with Böttcher, to be interpreted as impersonal, like Pro 13:10; Job 37:10, and perhaps also Gen 38:28 (Ewald, §295a): what the righteous wish, that there is, i.e. , it becomes actual, is fulfilled. In this we have not directly and exclusively to think of the destiny at which the godless are afraid (Heb 10:27), and toward which the desire of the righteous goes forth; but the clause has also truth which is realized in this world: just that which they greatly fear, e.g. , sickness, bankruptcy, the loss of reputation, comes upon the godless; on the contrary that which the righteous wish realizes itself, because their wish, in its intention, and kind, and content, stands in harmony with the order of the moral world.

Keil-Delitzsch: Pro 10:25

There now follows a series of proverbs, broken by only one dissimilar proverb, on the immoveable continuance of the righteous:

25 When the storm sweeps past, it is no more with the wicked;

But the righteous is a building firm for ever.

How Pro 10:25 is connected with Pro 10:24 is shown in the Book of Wisdom 5:15 (the hope of the wicked like chaff which the wind pursues). The Aram., Jerome, and Graec. Venet. interpret כ of comparison, so that the destruction of the godless is compared in suddenness and rapidity to the rushing past of a storm; but then רוּח ought to have been used instead of סוּפה ; and instead of ואין רשׁע with the ו apodosis , a disturbing element in such a comparison, would have been used יחלף רשׁע , or at least רשׁע אין . The thought is no other than that of Job 21:18 : the storm, which is called סופה , from סוּף , to rush forth, is meant, as sweeping forth, and כ the temporal, as Exo 11:4 (lxx παραπορευομένης καταιγίδος ), with ו htiw ,)עןה apod . following, like e.g. , after a similar member of a temporal sentence, Isa 10:25. סופה is a figure of God-decreed calamities, as war and pestilence, under which the godless sink, while the righteous endure them; cf. with 25a, Pro 1:27; Isa 28:18; and with 25b, Isa 3:25, Hab 2:4; Psa 91:1. "An everlasting foundation,"since עולם is understood as looking forwards, not as at Isa 58:12, backwards, is a foundation capable of being shaken by nothing, and synecdoch. generally a building. The proverb reminds us of the close of the Sermon on the Mount, and finds the final confirmation of its truth in this, that the death of the godless is a penal thrusting of them away, but the death of the righteous a lifting them up to their home. The righteous also often enough perish in times of war and of pestilence; but the proverb, as it is interpreted, verifies itself, even although not so as the poet, viewing it from his narrow O.T. standpoint, understood it; for the righteous, let him die when and how he may, is preserved, while the godless perishes.

Keil-Delitzsch: Pro 10:26

This proverb stands out of connection with the series:

As vinegar to the teeth, and as smoke to the eyes,

So is the sluggard to them who gives him a commission.

A parabolic proverb ( vid ., p. 9), priamel -like in its formation (p. 13). Here and there לשּׁנּים is found with Mugrash , but in correct texts it has Rebîa-magnum ; the verse is divided into two by Athnach , whose subordinate distributive is ( Accentssystem , xi. §1) Rebîa-magnum . Smoke makes itself disagreeably perceptible to the sense of smell, and particularly to the eyes, which it causes to smart so that they overflow with tears; wherefore Virgil speaks of it as amarus , and Horace lacrimosus . חמץ (from חמץ , to be sour, harsh) signifies properly that which is sour, as acetum , ὄξος ; here, after the lxx ὄμφαξ , the unripe grapes, but which are called בּסר ( בּסר ) ( vid ., under Job 15:33), by which the Syr., here following the lxx, translates, and which also in the Talmud, Demaï i. 1, is named חמץ , after a doubtful meaning ( vid ., Aruch, and on the other side Rashi), thus: vinegar, which the word commonly means, and which also accords with the object of the comparison, especially if one thinks of the sharp vinegar-wine of the south, which has an effect on the teeth denoted by the Hebr. verb קהה , as the effect of smoke is by כהה (Fl.). The plur. לשׁלחיו is that of the category, like Pro 22:21; Pro 25:13; the parallel אדניו of the latter passage does not at least make it necessary to regard it, like this, as a plur. excellentiae (Bertheau, Hitzig, Ewald). They who send a sluggard, i.e. , who make him their agent, do it to their own sorrow; his slothfulness is for them, and for that which they have in view, of dull, i.e. , slow and restrained, of biting, i.e. , sensibly injurious operation.

Keil-Delitzsch: Pro 10:27

From this point the proverbs fall into the series connecting themselves with Pro 10:25 :

27 The fear of Jahve multiplies the days of life;

But the years of the godless are shortened.

This parable, like Pro 10:25, also corresponds with the O.T. standpoint, having in view the present life. The present-life history confirms it, for vice destroys body and soul; and the fear of God, which makes men contented and satisfied in God, is truly the right principle of longevity. But otherwise also the pious often enough die early, for God carries them away מפני הרעה from the face of the evil, Isa 57:1.; or if they are martyrs for the truth (Psa 44:23, cf. Psa 60:6), the verification of the above proverb in such cases moves forward (Wisd. 4:7ff.) into eternity, in which the life of the pious continues for ever, while that of the godless loses itself with his death in the state of everlasting death. Pro 9:11, cf. Pro 3:2, resembles 27a. Instead of תּקצרנה , תקצרנה was to be expected; but the flexion does not distinguish the transitive קצר (Arab. ḳaṣara ) and intransitive קצר (Arab. ḳaṣura ) as it ought.

Keil-Delitzsch: Pro 10:28

28 The expectation of the righteous is gladness

And the hope of the godless comes to nothing.

תּוחלת as well as תּקוה proceed on the fundamental idea of a strained earnest looking back upon something, the same fundamental idea which in another view gives the meaning of strength ( חיל , Arab. ḥayl ; ḳuwwat , kawiyy , cf. גּדל , Arab. jdl , plectere , and גּדול , strong and strength). The substantival clause 28a denotes nothing more than: it is gladness (cf. Pro 3:17, all their steps are gladness), but which is equivalent to, it is that in its issue, in gaudium desinit . Hitzig's remark that תוחלת is the chief idea for hope and fear, is not confirmed by the usage of the language; it always signifies joyful, not anxious, expectation; cf. the interchange of the same two synonyms Pro 13:7, and תּאות , Psa 112:10, instead of תּקות (here and Job 8:13). While the expectation of the one terminates in the joy of the fulfilment, the hope of the other ( אבד , R. בד , to separate) perishes, i.e. , comes to nothing.

Keil-Delitzsch: Pro 10:29

29 Jahve's way is a bulwark to the righteous;

But ruin to those that do evil.

Of the two meanings which מעז ( מעוז ) has: a stronghold from עזז , and asylum (= Arab. m'adz ) from עוּז , the contrast here demands the former. ' דּרך ה and ' יראת ה , understood objectively, are the two O.T. names of true religion. It means, then, the way which the God of revelation directs men to walk in (Psa 143:8), the way of His precepts, Psa 119:27, His way of salvation, Psa 67:3 (4); in the N.T. ἡ ὁδὸς τοῦ Θεοῦ , Mat 22:16; Act 18:25.; cf. ἡ ὁδός simply, Act 9:2; Act 24:14. This way of Jahve is a fortress, bulwark, defence for innocence, or more precisely, a disposition wholly, i.e. , unreservedly and without concealment, directed toward God and that which is good. All the old interpreters, also Luther, but not the Graec. Venet. , translate as if the expression were לתּם ; but the punctuation has preferred the abstr. pro concreto , perhaps because the personal תּם nowhere else occurs with any such prefix; on the contrary, תּם is frequently connected with ב , כ , ל . לתם דרך , integro viae ( vitae ), are by no means to be connected in one conception (Ziegler, Umbr., Elster), for then the poet ought to have written מעז יהוה לתם־דרך . 29b cannot be interpreted as a thought by itself: and ruin ( vid ., regarding מחתּה , ruina , and subjectively consternatio , Pro 10:16) comes to those who do evil; but the thought, much more comprehensive, that religion, which is for the righteous a strong protection and safe retreat, will be an overthrow to those who delight only in wickedness ( vid ., on און , p. 143), is confirmed by the similarly formed distich, Pro 21:15. Also almost all the Jewish interpreters, from Rashi to Malbim, find here expressed the operation of the divine revelation set over against the conduct of men - essentially the same as when the Tora or the Chokma present to men for their choice life and death; or the gospel of salvation, according to 2Co 2:15, is to one the savour of life unto life, to another the savour of death unto death.

Keil-Delitzsch: Pro 10:30

30 The righteous is never moved;

But the godless abide not in the land.

Love of home is an impulse and emotion natural to man; but to no people was fatherland so greatly delighted in, to none was exile and banishment from fatherland so dreadful a thought, as it was to the people of Israel. Expatriation is the worst of all evils with which the prophets threatened individuals and the people, Amo 7:17, cf. Isa 22:17.; and the history of Israel in their exile, which was a punishment of their national apostasy, confirms this proverb and explains its form; cf. Pro 2:21., Psa 37:29. בּל is, like Pro 9:13, the emphatic No of the more elevated style; נמוט , the opposite of נכון , Pro 12:3; and שׁכן signifies to dwell, both inchoative: to come to dwell, and consecutive: to continue to dwell ( e.g. , Isa 57:15, of God who inhabiteth eternity). In general, the proverb means that the righteous fearlessly maintains the position he takes; while, on the contrary, all they who have no hold on God lose also their outward position. But often enough this saying is fulfilled in this, that they, in order that they may escape disgrace, became wanderers and fugitives, and are compelled to conceal themselves among strangers.

Keil-Delitzsch: Pro 10:31

For the third time the favourite theme already handled in three appendixes is taken up:

The mouth of the righteous bringeth forth wisdom,

And the tongue of falsehood shall be rooted up.

Regarding the biblical comparison of thoughts with branches, and of words with flowers and fruits, vid ., my Psychol . p. 181; and regarding the root נב (with its weaker אב ), to swell up and to spring up (to well, grow, etc.), vid ., what is said in the Comm. on Genesis on נביא , and in Isaiah on עוב . We use the word נוּב of that which sprouts or grows, and נבב of that which causes that something sprout; but also נוב may, after the manner of verbs of being full (Pro 3:10), of flowing (Gesen. §138, 1, Anm. 2), take the object accus. of that from which anything sprouts (Pro 24:31), or which sprouting, it raises up and brings forth (cf. Isa 57:19). The mouth of the righteous sprouts, brings forth (in Psa 37:30, without a figure, יהגּה , i.e. , utters) wisdom, which in all relations knows how to find out that which is truly good, and suitable for the end intended, and happily to unriddle difficult complications. The conception of wisdom, in itself practical (from חכם , to be thick = solid, firm), here gains such contents by the contrast: the tongue - whose character and fruit is falsehood, which has its delight in intentional perversions of fact, and thus increaseth complications ( vid ., regarding תּהפּכות , Pro 2:12) - is rooted up, whence it follows as regards the mouth of the righteous, that it continues for ever with that its wholesome fruit.

Keil-Delitzsch: Pro 10:32

32 The lips of the righteous know what is acceptable;

But the mouth of the godless is mere falsehood.

Hitzig, instead of ידעוּן , reads יבּעוּן ; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται , which is found in several MSS the Graec. Venet. , which translates ποιμανοῦσι , makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון , as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g. , says ידע ספר , to understand writing, i.e. , the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable ( רצון , cogn. to חן , gracefulness; χάρις , Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Constable: Pro 10:1--22:17

II. COUPLETS EXPRESSING WISDOM 10:1--22:16

Chapters 1-9, as we have seen, contain discourses that Solomon evidently wrote urging his sons to choose the way of wisdom for their lives.⁹² At 10:1 we begin the part of the book that sets forth what the wise way is in a variety of life situations.

"Until now the book of Proverbs has been identifying the truly wise man. Form this point on, it will describe how such a man should conduct his life from day to day. This logical topical order appears in many New Testament epistles, where the saved person is first identified, and then the daily life he should live is described [e.g., Rom. 1-5 and 6-8; Eph. 1-3 and 4-6]."⁹³

There are 184 maxims in chapters 10-15 and 191 in chapters 16-22 for a total of 375.⁹⁴ This represents only a few of the 3,000 proverbs Solomon wrote (1 Kings 4:32). Most of the proverbs in this section are one verse long and contain two lines each; they are couplets. The second line contrasts, compares, or completes the idea expressed in the first line. In chapters 10-15 most couplets contain antithetic parallelism. The key word is "but." In chapters 16-22 there are more synonymous parallelisms marked by the conjunction "and." There are also continuous sentences in which the second line continues the thought of the first line (e.g., 14:26). Some couplets contain comparisons in which the relative value of two things is set forth (e.g., 11:31). Some contain a statement in the first line followed by an explanation in the second line (e.g., 20:2).⁹⁵

Is there any logic to the arrangement of these seemingly unrelated proverbs? In some places there is a general association of ideas, and in some places there is a recurring key word (e.g., "king" in 16:12-15, and "Yahweh" in 16:1-7). However many of these couplets have no logical connection with what immediately precedes or follows in the context. This anthology style is typical of other ancient Near Eastern wisdom literature.

"The absence of a systematic arrangement is due to the traditional character of the contents. There is no need of a closely knit argument; striking images, incisive wording are all that is required to give a fresh appeal to the truth of familiar viewpoints."⁹⁶

"It is also surprising to find lofty precepts mixed with more trivial' apothegms. Of course, this is a misconception based on the modern-day viewpoint of life. From the sages' perspective each proverb is an expression of wisdom,' which is . . . the fixed order of reality. Viewed from this perspective no sentence is trivial . . ."⁹⁷

Why did the Holy Spirit not arrange these proverbs topically so we could study all of them that deal with one subject together? Probably He did so because the method He chose is "a course of education in the life of wisdom."⁹⁸

"As we read Proverbs chapter by chapter, the Spirit of God has the freedom to teach us about many subjects, and we never know from day to day which topic we'll need the most. Just as the Bible itself isn't arranged like a systematic theology, neither is Proverbs. What Solomon wrote is more like a kaleidoscope than a stained-glass window: We never know what the next pattern will be."⁹⁹

In the notes that follow (on 10:1-22:16) I have commented only on those proverbs that appear to me to need clarification in the NASB.

Constable: Pro 10:1-14

1. Things that produce profit 10:1-14

10:2 At face value both statements in this verse may seem untrue. The solution to this puzzling proverb, as well as the solution to many that follow, lies in remembering this. Solomon had the whole course of a life in view, not just the immediate consequences of an act or condition. The righteous escape death in that they have greater true riches than the wicked simply because they are righteous, regardless of their financial condition.

10:3 Again the righteous will not lack what is most important in life, though they may lack food. Conversely God will not meet the deepest cravings of the wicked because they have rejected His ways.

"The wicked are condemned to live forever with their unfulfilled, and so sterile, desires, which cannot be transformed into practical attainment."¹⁰⁰

10:6 The righteous receive blessings from God and other people. The wicked, on the other hand, conceal violence within themselves.

10:10 The winking eye is a clue to insincere speech or behavior. As a tiny gesture, it can do greater damage than many larger overt acts. Similarly the words of a fool though small will result in his or her own destruction eventually. However the power of words is greater than that of "shifty signs."¹⁰¹

Constable: Pro 10:15-32

2. Things of true value 10:15-32

10:15 Even though wealth is not most important, it still can result in security or poverty, and therefore people should not despise it.

10:19 Transgressing means breaking across. When we speak too much, we break across into an area where we should not go. This can happen in private as well as public speech. Some people transgress when they engage in inappropriate transparency. We should only share our lives with people to the degree that they have committed themselves to us.

10:30 The righteous person will never be permanently or ultimately shaken, though he or she may experience hardships. However the wicked will not experience God's blessing ultimately. Dwelling in the land of promise was the wandering Israelite's hope of eventual divine blessing. The alternative was exile from the land.

10:32 Speech indicates character. "Acceptable" is better "fitting" (NIV), and "perverted" means "unfitting."

Tafsiran/Catatan -- Lainnya

Evidence: Pro 10:2

All the money in the world will not turn the head of the Judge of the Universe. Money may buy a pardon from a civil court, but only righteousness will deliver the guilty from the wrath of Eternal Justice. See Pro 11:4 .

Evidence: Pro 10:7

Perhaps this is why not too many people name their children Adolf, Judas, or Jezebel.

Evidence: Pro 10:32

Knowing what’s acceptable . There is no record of David seeking God for His will before he confronted Goliath. How could this be? The Scriptures say, " In all your ways acknowledge him, and he shall direct your paths" ( Pro 3:6 ). Shouldn’t David have acknowledged the Lord in some way? No doubt, he did pray as he faced his enemy, but there is no proof that David asked God whether he should attack the giant Philistine. The reason for this is clear. The Bible tells us, " The lips of the righteous know what is acceptable." There are certain things that we know are not acceptable. If you saw an elderly woman fall to the ground, would you ask God whether or not you should help her up? Some things should be obvious to the godly. David took one look at the situation and saw that such a thing was completely unacceptable—that this " uncircumcised Philistine" was defying the armies of the Living God.

David could draw that conclusion because he had a relationship with God. His senses were " exercised to discern both good and evil" ( Heb 5:14 ). He knew the Lord, and those who " know their God shall be strong, and do exploits" ( Dan 11:32 ).

Pendahuluan / Garis Besar

JFB: Proverbs (Pendahuluan Kitab)

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 (Pendahuluan Kitab)

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 10 (Pendahuluan Pasal)

Overview

Pro 10:1, From this chapter to the Pro 5:1 and Pro 20:1 are sundry observations of moral virtues, and their contrary vices.

Poole: Proverbs 10 (Pendahuluan Pasal)

CHAPTER 10

From this chapter to the five and twentieth, are sundry observations of moral virtues, and their contrary vices, with excellent rules for the government of our conversation.

MHCC: Proverbs (Pendahuluan Kitab)

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 10 (Pendahuluan Pasal)

Through the whole of the Proverbs, we are to look for somewhat beyond the first sense the passage may imply, and this we shall find to be Christ. He is the Wisdom so often spoken of in this book.

Matthew Henry: Proverbs (Pendahuluan Kitab)

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 10 (Pendahuluan Pasal)

Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.

Constable: Proverbs (Pendahuluan Kitab)

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 (Garis Besar)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

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

3. The thesis of the book 1:7

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

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

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

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

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

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

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

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

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

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

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

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

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

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

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

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

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

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

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

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Godbey, Allen H. "The Hebrew Masal." American Journal of Semitic Languages 39:2 (January 1923):89-108.

Gordon, Edmund I. Sumerian Proverbs: Glimpses of Everyday Life in Ancient Mesopotamia. Westport, Conn.: Greenwood press, 1969.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

Greenstone, Julius H. Proverbs with Commentary. Philadelphia: Jewish Publication Society of America, 1950.

Habel, Norman C. "The Symbolism of Wisdom in Proverbs 1-9." Interpretation 26:2 (April 1972):131-57.

Harris, Monford. "Pre-Marital Sexual Experience: A Covenantal Critique." Judaism 19 (1970):134-44.

Harris, R. Laird. "Proverbs." In The Wycliffe Bible Commentary, pp. 553-83. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Hawkins, Tom R. "The Wife of Noble Character in Proverbs 31:10-31." Bibliotheca Sacra 153:609 (January-March 1996):12-23.

Herbert, A. S. "The Parable' (Masal) in the Old Testament." Scottish Journal of Theology 7 (1954):180-96.

Hermission, Hans-Jurgen. "Observations on the Creation Theology in Wisdom." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 43-57. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

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Johnson, John E. "An Analysis of Proverbs 1:1-7." Bibliotheca Sacra 144:576 (October-December 1987):419-32.

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Pendahuluan Kitab)

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 (Pendahuluan Kitab)

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 10 (Pendahuluan Pasal)

INTRODUCTION TO PROVERBS 10

From this chapter to the "twenty fifth" are various proverbial sentences, without any very apparent connection or coherence with each other; describing righteous and wicked men; setting forth their different temper, conduct, and actions, and the fruits and effects of them. It should be observed, that frequently in the preceding chapters two persons are represented as women; one goes by the name of "Wisdom", the other is called the "foolish" woman and a "harlot"; the former is clearly to be understood of Christ; and the latter, being opposed to him, must be antichrist, the whore of Rome, and mother of harlots: now in the following part of this book two sorts of persons are spoken of; the one as wise, righteous, good, &c. and the other as foolish, wicked, &c. who are no other than the followers of Christ and antichrist; which observation is a key to the whole book.