Teks -- Proverbs 24:1-34 (NET)

24:1 Do not envy evil people, do not desire to be with them; 24:2 for their hearts contemplate violence, and their lips speak harm. 24:3 By wisdom a house is built, and through understanding it is established; 24:4 by knowledge its rooms are filled with all kinds of precious and pleasing treasures. 24:5 A wise warrior is strong, and a man of knowledge makes his strength stronger; 24:6 for with guidance you wage your war, and with numerous advisers there is victory. 24:7 Wisdom is unattainable for a fool; in court he does not open his mouth. 24:8 The one who plans to do evil will be called a scheming person. 24:9 A foolish scheme is sin, and the scorner is an abomination to people. 24:10 If you faint in the day of trouble, your strength is small! 24:11 Deliver those being taken away to death, and hold back those slipping to the slaughter. 24:12 If you say, “But we did not know about this,” does not the one who evaluates hearts consider? Does not the one who guards your life know? Will he not repay each person according to his deeds? 24:13 Eat honey, my child, for it is good, and honey from the honeycomb is sweet to your taste. 24:14 Likewise, know that wisdom is sweet to your soul; if you find it, you will have a future, and your hope will not be cut off. 24:15 Do not lie in wait like the wicked against the place where the righteous live; do not assault his home. 24:16 Although a righteous person may fall seven times, he gets up again, but the wicked will be brought down by calamity. 24:17 Do not rejoice when your enemy falls, and when he stumbles do not let your heart rejoice, 24:18 lest the Lord see it, and be displeased, and turn his wrath away from him. 24:19 Do not fret because of evil people or be envious of wicked people, 24:20 for the evil person has no future, and the lamp of the wicked will be extinguished. 24:21 Fear the Lord, my child, as well as the king, and do not associate with rebels, 24:22 for suddenly their destruction will overtake them, and who knows the ruinous judgment both the Lord and the king can bring?

Further Sayings of the Wise

24:23 These sayings also are from the wise: To show partiality in judgment is terrible: 24:24 The one who says to the guilty, “You are innocent,” peoples will curse him, and nations will denounce him. 24:25 But there will be delight for those who convict the guilty, and a pleasing blessing will come on them. 24:26 Like a kiss on the lips is the one who gives an honest answer. 24:27 Establish your work outside and get your fields ready; afterward build your house. 24:28 Do not be a witness against your neighbor without cause, and do not deceive with your words. 24:29 Do not say, “I will do to him just as he has done to me; I will pay him back according to what he has done.” 24:30 I passed by the field of a sluggard, by the vineyard of one who lacks wisdom. 24:31 I saw that thorns had grown up all over it, the ground was covered with weeds, and its stone wall was broken down. 24:32 When I saw this, I gave careful consideration to it; I received instruction from what I saw: 24:33 “A little sleep, a little slumber, a little folding of the hands to relax, 24:34 and your poverty will come like a bandit, and your need like an armed robber.”

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

Wesley: Pro 24:2 - Destruction

How they may oppress and destroy others.

Wesley: Pro 24:3 - Through wisdom

There is no need that thou shouldest raise thy family by ruining others, which thou mayest more effectually do by wisdom.

Wesley: Pro 24:4 - By knowledge

Which in scripture phrase includes the love and practice of what we know.

Wesley: Pro 24:5 - Is strong

Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by strength.

Wesley: Pro 24:6 - Thy war

War is better managed by wisdom than by strength.

Wesley: Pro 24:7 - A fool

For a wicked man, whose sins enfeeble his mind, and make it incapable of wisdom.

Wesley: Pro 24:7 - Openeth not

He knows not how to speak acceptably, and profitably in the publick assembly.

Wesley: Pro 24:8 - Shall be called

Though he cover his wicked devices with fair pretences, he shall be branded with that infamy which is due to him.

Wesley: Pro 24:9 - The thought

The very inward thought or contrivance of evil, is a sin in God's sight.

Wesley: Pro 24:11 - Deliver

When it is in thy power.

Wesley: Pro 24:11 - Drawn

By the violence of lawless men.

Wesley: Pro 24:12 - Consider

That this is only a frivolous excuse.

Wesley: Pro 24:13 - Eat

This is not a command, but a concession, and is only here expressed to illustrate the following verse. Honey in those parts was an usual food.

Wesley: Pro 24:14 - A reward

It is not only sweet for the present, but brings a sure and everlasting reward.

Wesley: Pro 24:16 - Falleth

Into calamities, of which he evidently speaks both in the foregoing verse, and in the following branch of this verse.

Wesley: Pro 24:16 - Fall

Frequently into irrecoverable destruction.

Wesley: Pro 24:17 - Falleth

Into mischief.

Wesley: Pro 24:18 - From him

Understand, upon thee, which is implied in the Hebrew phrase.

Wesley: Pro 24:20 - No reward

All his happiness shall quickly and eternally perish.

Wesley: Pro 24:20 - The candle

All their comfort and glory shall cease.

Wesley: Pro 24:21 - To change

That are unstable in their obedience to God or to the king.

Wesley: Pro 24:22 - Who knoweth

Who can conceive how sore and sudden will be the ruin of them that fear not God, and the king.

Wesley: Pro 24:23 - These

The counsels following, to the end of the chapter, no less than those hitherto mentioned, are worthy of their consideration.

Wesley: Pro 24:25 - Rebuke

That publickly and judicially rebuke and condemn the wicked.

Wesley: Pro 24:25 - Delight

The peace of a good conscience.

Wesley: Pro 24:26 - Shall kiss

Shall respect him.

Wesley: Pro 24:26 - A right answer

That speaks pertinently and plainly, and truly.

Wesley: Pro 24:32 - Received

I learned wisdom by his folly.

JFB: Pro 24:1-2

(Pro. 24:1-34)

(Compare Pro 23:3, Pro 23:17; Psa 37:1).

JFB: Pro 24:2 - studieth

Meditateth.

JFB: Pro 24:2 - talk . . . mischief

Their expressed purposes are to do evil.

JFB: Pro 24:3-4

(Compare Pro 14:1; Isa 54:14).

JFB: Pro 24:3-4 - house

Including the family.

JFB: Pro 24:4 - by knowledge . . . riches

(Pro 8:18; Pro 21:20).

JFB: Pro 24:5-6

The general statement (Ecc 9:16, Ecc 9:18) is specially illustrated (compare Pro 21:22; Psa 144:1).

JFB: Pro 24:7

(Compare Pro 14:16).

JFB: Pro 24:7 - in the gate

(Compare Pro 22:22).

JFB: Pro 24:8

So called even if he fails to do evil.

JFB: Pro 24:9

Same thought varied.

JFB: Pro 24:10

Literally, "If thou fail in the day of straits (adversity), strait (or, small) is thy strength," which is then truly tested.

JFB: Pro 24:11-12

Neglect of known duty is sin (Jam 4:17).

JFB: Pro 24:11-12 - ready

Literally, "bowing down"

JFB: Pro 24:11-12 - to be slain

That is, unjustly. God's retributive justice cannot be avoided by professed ignorance.

JFB: Pro 24:13-14

As delicious food whets the appetite, so should the rewards of wisdom excite us to seek it.

JFB: Pro 24:14 - reward

Literally, "after part," the proper result (compare Pro 23:18; Psa 37:37-38).

JFB: Pro 24:15-16

The plots of the wicked against the good, though partially, shall not be fully successful (Psa 37:24); while the wicked, falling under penal evil, find no help.

JFB: Pro 24:16 - seven times

Often, or many (Pro 6:16, Pro 6:31; Pro 9:1).

JFB: Pro 24:17-18

Yet let none rejoice over the fate of evildoers, lest God punish their wrong spirit by relieving the sufferer (compare Pro 17:5; Job 31:29).

JFB: Pro 24:19-20

(Psa 37:1, Psa 37:38; Psa 18:28).

JFB: Pro 24:20 - candle

Or, "prosperity"; it shall come to an end (Pro 13:9; Pro 20:20).

JFB: Pro 24:21-22

A warning against impiety and resistance to lawful rule (Rom 13:1-7; 1Pe 2:17).

JFB: Pro 24:21-22 - meddle . . . change

(Compare Margin), literally, "mingle not yourself," avoid the society of restless persons.

JFB: Pro 24:22 - their calamity, &c.

Either what God and the king inflict, or what changers and their company suffer; better the first.

JFB: Pro 24:23 - These . . . wise

Literally, "are of the wise," as authors (compare "Psalms of David," Hebrew). "These" refers to the verses following, Pro 24:24-34.

JFB: Pro 24:23 - to have respect

Literally, "to discern faces," show partiality,

JFB: Pro 24:24-25

Of which an example is justifying the wicked, to which is opposed, rebuking him, which has a blessing.

JFB: Pro 24:26 - kiss his lips

Love and obey, do homage (Psa 2:12; Son 8:1).

JFB: Pro 24:26 - right answer

Literally, "plain words" (compare Pro 8:9), opposed to deceptive, or obscure.

JFB: Pro 24:27 - Prepare . . . in the field

Secure, by diligence, a proper support, and then build; provide necessaries, then comforts, to which a house rather pertained, in a mild climate, permitting the use of tents.

JFB: Pro 24:28

Do not speak even truth needlessly against any, and never falsehood.

JFB: Pro 24:29

Especially avoid retaliation (Mat 5:43-45; Rom 12:17).

JFB: Pro 24:30-31

A striking picture of the effects of sloth.

JFB: Pro 24:32-34

From the folly of the sluggard learn wisdom (Pro 6:10-11).

Clarke: Pro 24:3 - Through wisdom is a house blinded

Through wisdom is a house blinded - That is, a family; household affairs. See the notes on Pro 9:1 (note), etc.

Clarke: Pro 24:5 - A wise man is strong

A wise man is strong - His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labor of a hundred or even a thousand men. But in all cases wisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The Septuagint has: "The wise is better than the strong; and the man who has prudence, than a stout husbandman."

Clarke: Pro 24:6 - By wise counsel thou shalt make thy war

By wise counsel thou shalt make thy war - See note on Pro 20:18.

Clarke: Pro 24:7 - A fool - openeth not his mouth in the gate

A fool - openeth not his mouth in the gate - Is not put into public offices of trust and responsibility.

Clarke: Pro 24:9 - The thought of foolishness is sin

The thought of foolishness is sin - זמת אולת חטאת zimmath ivveleth chattath . "The device of folly is transgression;"or, "an evil purpose is sinful;"or, perhaps more literally, "the device of the foolish is sin."It has been variously understood by the versions

"The cunning: of the fool is sin.

- Targum

"The imprudent man (or fool, αφρων ) shall die in sins.

- Septuagint

So the Arabic

The thinkynge of the fool is synn

- Old MS. Bible

Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal.

Clarke: Pro 24:10 - If thou faint

If thou faint - If thou give way to discouragement and despair in the day of adversity - time of trial or temptation

Clarke: Pro 24:10 - Thy strength is small

Thy strength is small - צר כחכה tsar cochachah , thy strength is contracted. So the old MS. Bible excellently: Gif sliden thou dispeire, in the dai of anguyfs, schal be made litil thy strengthe. In times of trial we should endeavor to be doubly courageous; when a man loses his courage, his strength avails him nothing.

Clarke: Pro 24:11 - If thou forbear to deliver

If thou forbear to deliver - If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be guilty of blood; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned.

Clarke: Pro 24:13 - And the honey-comb

And the honey-comb - I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Luk 24:42. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See 1Sa 14:27; Psa 19:10; Pro 5:3; Pro 16:24; Pro 27:7; Son 4:11; Son 5:1; and the place before us.

Clarke: Pro 24:14 - So shall the knowledge of wisdom be unto thy soul

So shall the knowledge of wisdom be unto thy soul - True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth

Clarke: Pro 24:14 - Then there shall be a reward, and thy expectation shall not be cut off

Then there shall be a reward, and thy expectation shall not be cut off - This is precisely the same with that in Pro 23:18 (note), where see the note. The word אחרית acharith , we translate in the former place an end, and here we translate it a reward; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root אחר achar , which always refers to behind, after, extremity, latter part, time, etc., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or life, and thy expectation of happiness in a future world shall not be cut off. In this sense the versions all understood it. I will take them as they lie before me

"Which (wisdom) when thou shalt have found, thou shalt have hope in thy last days; and thy hope shall not perish."- Vulgate

"And if thou find it, thou shalt have a good death; and hope shall not forsake thee."- Septuagint

"Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not be consumed."- Chaldee

"There shall be an end, and thy hope shall not be cut off."- Syriac

"For, if thou shalt find her, (wisdom), thy death shall be glorious, and thy hope will not fail thee."- Arabic

Whiche whan thou fyndist schalt han in the last thingis, hope: and thin hope schal not perischen - Old MS. Bible

"And there is Good Hope; yee that hope shal not be in vayne."- Coverdale

This rendering is indefinite, which is not the usual custom of the translator.

Clarke: Pro 24:15 - The dwelling of the righteous

The dwelling of the righteous - צדיק tsaddik , the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due.

Clarke: Pro 24:16 - For a just man

For a just man - צדיק tsaddik , the righteous, the same person mentioned above

Clarke: Pro 24:16 - Falleth seven times

Falleth seven times - Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wait for this purpose, Pro 24:15

Clarke: Pro 24:16 - And riseth up again

And riseth up again - Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and every time he passes through the furnace, he comes out brighter and more refined

Clarke: Pro 24:16 - But the wicked shall fall into mischief

But the wicked shall fall into mischief - And there they shall lie; having no strong arm to uphold them. Yet,

Clarke: Pro 24:17 - Rejoice not when thine enemy falleth, (into this mischief), and let not thine heart be glad when he stumbleth

Rejoice not when thine enemy falleth, (into this mischief), and let not thine heart be glad when he stumbleth - When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee

This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented

For a just man falleth seven times - That is, say many, "the most righteous man in the world sins seven times a day on an average."Solomon does not say so: -

1.    There is not a word about sin in the text

2.    The word day is not in the Hebrew text, nor in any of the versions

3.    The word יפול yippol , from נפל naphal , to fall, is never applied to sin

4.    When set in opposition to the words riseth up, it merely applies to affliction or calamity. See Mic 7:8; Amo 8:4; Jer 25:27; and Psa 34:19, Psa 34:20. "The righteous falls into trouble."See above

Mr. Holden has a very judicious note on this passage: "Injure not a righteous man; for, though he frequently falls into distress, yet, by the superintending care of Providence, ‘ he riseth up again,’ is delivered from his distress, while the wicked are overwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it; nay, it has even been adduced to prove the doctrine of the final perseverance of the elect. But נפל is never used for falling into sin, but into distress and affliction - as Pro 11:5, Pro 11:14; Pro 13:17; Pro 17:20; Pro 26:27; Pro 28:10, Pro 28:14, Pro 28:18."

Clarke: Pro 24:18 - And he turn away his wrath from him

And he turn away his wrath from him - Wrath is here taken for the effect of wrath, punishment; and the meaning must be as paraphrased above - lest he take the punishment from him, and inflict it upon thee. And in this way Coverdale understood it: "Lest the Lorde be angry, and turn his wrath from him unto thee."Or we may understand it thus: Lest the Lord inflict on thee a similar punishment; for if thou get into his spirit, rejoicing in the calamities of another, thou deservest punishment.

Clarke: Pro 24:20 - For there shall be no reboard to the evil man

For there shall be no reboard to the evil man - אחרית acharith . There shall not be the future state of blessedness to the wicked. See the note on Pro 24:14 (note). His candle shall be put out; his prosperity shall finally cease, or he shall have no posterity. Some have thought that this text intimates the annihilation of sinners; but it refers not to being, but to the state or condition of that being. The wicked shall be; but they shall not be Happy.

Clarke: Pro 24:21 - My son, fear thou the Lord and the king

My son, fear thou the Lord and the king - Pay to each the homage due: to the Lord, Divine honor and adoration; to the king, civil respect, civil honor, and political obedience

Clarke: Pro 24:21 - Meddle not with them that are given to change

Meddle not with them that are given to change - עם שונים אל תתערב im shonim al titharab : "And with the changelings mingle not thyself."The innovators; those who are always for making experiments on modes of government, forms of religion, etc. The most dangerous spirit that can infect the human mind.

Clarke: Pro 24:22 - The ruin of them both?

The ruin of them both? - Of them who do not fear the Lord; and of them that do not reverence the King.

Clarke: Pro 24:23 - These things also belong to the wise

These things also belong to the wise - גם אלה לחכמים gam elleh lachachamim , "These also to wise."This appears to be a new section; and perhaps, what follows belongs to another collection. Probably fragments of sayings collected by wise men from the Proverbs of Solomon

Clarke: Pro 24:23 - It is not good to have respect

It is not good to have respect - Judgment and justice should never be perverted.

Clarke: Pro 24:26 - Kiss his lips

Kiss his lips - Shall treat him with affection and respect.

Clarke: Pro 24:27 - Prepare thy work without

Prepare thy work without - Do nothing without a plan. In winter prepare seed, implements, tackle, geers, etc., for seed-time and harvest.

Clarke: Pro 24:28 - Be not a witness

Be not a witness - Do not be forward to offer thyself to bear testimony against a neighbor, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of revenge, because he has injured thee before.

Clarke: Pro 24:30 - I went by the field of the slothful

I went by the field of the slothful - This is a most instructive parable; is exemplified every day in a variety of forms; and is powerfully descriptive of the state of many a blackslider and trifler in religion. Calmet has an excellent note on this passage. I shall give the substance of it

Solomon often recommends diligence and economy to his disciples. In those primitive times when agriculture was honorable, no man was respected who neglected to cultivate his grounds, who sunk into poverty, contracted debt, or engaged in ruinous securities. With great propriety, a principal part of wisdom was considered by them as consisting in the knowledge of properly conducting one’ s domestic affairs, and duly cultivating the inheritances derived from their ancestors. Moses had made a law to prevent the rich from utterly depressing the poor, by obliging them to return their farms to them on the Sabbatic year, and to remit all debts at the year of jubilee

In the civil state of the Hebrews, we never see those enormous and suddenly raised fortunes, which never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and condition. The ancient Romans held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise of a man, they considered themselves as giving no mean commendation when they called him a good husbandman, an excellent laborer. From such men they formed their most valiant generals and intrepid soldiers. Cato De Re Rustica, cap. 1. The property which is acquired by these means is most innocent, most solid, and exposes its possessor less to envy than property acquired in any other way. See Cicero De Officiis, lib. 1. In Britain the merchant is all in all; and yet the waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant

But let us look more particularly into this very instructive parable: -

I.    The owner is described

1.    He was איש עצל ish atsel , the loitering, sluggish, slothful man

2.    He was אדם חסר לב adam chasar leb , a man that wanted heart; destitute of courage, alacrity, and decision of mind

II.    His circumstances. This man had

1.    שדה sadeh , a sowed field, arable ground. This was the character of his estate. It was meadow and corn land

2.    He had כרם kerem , a vineyard, what we would call perhaps garden and orchard, where he might employ his skill to great advantage in raising various kinds of fruits and culinary herbs for the support of his family

III.    The state of this heritage

1.    "It was grown over with thorns."It had been long neglected, so that even brambles were permitted to grow in the fields

2.    "Nettles had covered the face thereof."It was not weeded, and all kinds of rubbish had been suffered to multiply

3.    "The stone wall was broken down."This belonged to the vineyard: it was neither pruned nor digged; and the fence, for want of timely repairs, had all fallen into ruins, Pro 24:31

IV.    The effect all this had on the attentive observer

1.    I saw it, אחזה אנכי echezeh anochi , I fixed my attention on it. I found it was no mere report. It is a fact. I myself was an eyewitness of it

2.    I considered it well, אשית לבי ashith libbi , I put my heart on it. All my feelings were interested

3.    I looked upon it, רעיתי raithi , I took an intellectual view of it. An

4.    Thus I received instruction, לקחתי מוסר lakachti musar , I received a very important lesson from it: but the owner paid no attention to it. He alone was uninstructed; for he "slumbered, slept, and kept his hands in his bosom."Pro 24:33. "Hugged himself in his sloth and carelessness.

V.    The consequences of this conduct

1.    Poverty described as coming like a traveler, making sure steps every hour coming nearer and nearer to the door

2.    Want, מחסר machsor , total destitution; want of all the necessaries, conveniences, and comforts of life; and this is described as coming like an armed man כאיש מגן keish magen , as a man with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming with what we call an execution into the house, armed with the law, to take even his bed from the slumberer

From this literal solution any minister of God may make a profitable discourse.

Defender: Pro 24:29 - as he hath done

The practice of personal payback, though widely carried out among the world's nations and tribes, is not Scriptural. "Vengeance is mine; I will repay, saith the Lord" (Rom 12:19; Mat 5:39)."

TSK: Pro 24:1 - not // neither

not : Pro 24:19, Pro 3:31, Pro 23:17; Psa 37:1, Psa 37:7, Psa 73:3; Gal 5:19-21; Jam 4:5, Jam 4:6

neither : Pro 1:11-15, Pro 13:20; Gen 13:10-13, Gen 19:1-11; Psa 26:9

TSK: Pro 24:2

Pro 24:8, Pro 6:14; 1Sa 23:9; Est 3:6, Est 3:7; Job 15:35; Psa 7:14, Psa 10:7, Psa 28:3, Psa 36:4; Psa 64:4-6, Psa 140:2; Isa 59:4; Mic 7:3; Mat 26:3, Mat 26:4; Luk 23:20, Luk 23:21; Act 13:10

TSK: Pro 24:3 - wisdom // it is

wisdom : Pro 9:1, Pro 14:1; 1Co 3:9

it is : 2Sa 7:26; Jer 10:12; Col 2:7

TSK: Pro 24:4

Pro 15:6, Pro 20:15, Pro 21:20, Pro 27:23-27; 1Ki 4:22-28; 1Ch 27:25-31, 1Ch 29:2-9; 2Ch 4:18-22, 2Ch 26:4-11; Neh 10:39, Neh 13:5-13; Mat 13:52

TSK: Pro 24:5 - A wise // strong // increaseth strength

A wise : Pro 8:14, Pro 10:29, Pro 21:22; Ecc 7:19, Ecc 9:14-18

strong : Heb. in strength

increaseth strength : Heb. strengtheneth might. Psa 84:7; Isa 40:31; Col 1:11

TSK: Pro 24:6 - by // and

by : Pro 20:18; Luk 14:31; 1Co 9:25-27; Eph 6:10-20; 1Ti 6:11, 1Ti 6:12; 2Ti 4:7

and : Pro 11:14, Pro 15:22

TSK: Pro 24:7 - too // openeth

too : Pro 14:6, Pro 15:24, Pro 17:24; Psa 10:5, Psa 92:5, Psa 92:6; 1Co 2:14

openeth : Pro 22:22, Pro 31:8, Pro 31:9; Job 29:7-25, Job 31:21; Isa 29:21; Amo 5:10, Amo 5:12, Amo 5:15

TSK: Pro 24:8

Pro 24:2, Pro 24:9, Pro 6:14, Pro 6:18, Pro 14:22; 1Ki 2:44; Psa 21:11; Isa 10:7-13, Isa 32:7; Eze 38:10, Eze 38:11; Nah 1:11; Rom 1:30

TSK: Pro 24:9 - thought // the scorner

thought : Pro 24:8, Pro 23:7; Gen 6:5, Gen 8:21; Psa 119:113; Isa 55:7; Jer 4:14; Mat 5:28, Mat 9:4; Mat 15:19; Act 8:22; 2Co 10:5

the scorner : Pro 22:10, Pro 29:8

TSK: Pro 24:10 - thou // small

thou : 1Sa 27:1; Job 4:5; Isa 40:28-31; Joh 4:8; 2Co 4:1; Eph 3:13; Heb 12:3-5; Rev 2:3, Rev 2:13

small : Heb. narrow

TSK: Pro 24:11

1Sa 26:8, 1Sa 26:9; Job 29:17; Psa 82:4; Isa 58:6, Isa 58:7; Luk 10:31, Luk 10:32, Luk 23:23-25; Act 18:17, Act 21:31, Act 21:32, Act 23:10, Act 23:23-35; 1Jo 3:16, 1Jo 3:17

TSK: Pro 24:12 - doth not he that // that keepeth // and shall

doth not he that : Pro 5:21, Pro 21:2; 1Sa 16:7; Psa 7:9, Psa 17:3, Psa 44:21; Ecc 5:8; Jer 17:10; Rom 2:16; 1Co 4:5; Heb 4:12, Heb 4:13; Rev 2:18, Rev 2:23

that keepeth : 1Sa 2:6, 1Sa 25:29; Psa 66:9, Psa 121:3, Psa 121:8; Dan 5:23; Act 17:28; Rev 1:18

and shall : Job 34:11; Psa 62:12; Jer 32:19; Mat 16:27; Rom 2:6; 2Co 5:10; Rev 2:23; Rev 20:12-15, Rev 22:12

TSK: Pro 24:13 - eat // to thy taste

eat : Pro 25:16, Pro 25:27; Son 5:1; Isa 7:15; Mat 3:4

to thy taste : Heb. upon thy palate

TSK: Pro 24:14 - shall the // when // there

shall the : Pro 22:18; Psa 19:10, Psa 19:11, Psa 119:103, Psa 119:111; Jer 15:16

when : Pro 2:1-5, Pro 2:10, Pro 3:13-18

there : Pro 23:18; Mat 19:21; Jam 1:25

TSK: Pro 24:15 - Lay // spoil

Lay : Pro 1:11; 1Sa 9:11, 1Sa 22:18, 1Sa 22:19, 1Sa 23:20-23; Psa 10:8-10, Psa 37:32, Psa 56:6, Psa 59:3; Psa 140:5; Jer 11:19; Mat 26:4; Act 9:24, Act 23:16, Act 25:3

spoil : Pro 22:28; Isa 32:18

TSK: Pro 24:16 - a just // but

a just : Job 5:19; Psa 34:19, Psa 37:24; Mic 7:8-10; 2Co 1:8-10, 2Co 4:8-12, 2Co 11:23-27

but : Pro 13:17, Pro 28:14-18; 1Sa 26:10, 1Sa 31:4; Est 7:10; Psa 7:16, Psa 52:5; Amo 5:2; Amo 8:14; Act 12:23; 1Th 5:3; Rev 18:20, Rev 18:21

TSK: Pro 24:17

Pro 17:5; Jdg 16:25; 2Sa 16:5-14; Job 31:29; Psa 35:15, Psa 35:19, Psa 42:10; Oba 1:12; 1Co 13:6, 1Co 13:7

TSK: Pro 24:18 - displease him // and he

displease him : Heb. be evil in his eyes

and he : Lam 4:21, Lam 4:22; Zec 1:15, Zec 1:16

TSK: Pro 24:19 - Fret // neither

Fret : or, Keep not company with the wicked. Pro 13:20; Num 16:26; Psa 1:1, Psa 26:4, Psa 26:5, Psa 119:115; 2Co 6:17; Eph 5:11; 2Ti 3:2-5; Rev 18:4

neither : Pro 24:1, Pro 23:17; Psa 37:1, Psa 73:3

TSK: Pro 24:20 - there // candle

there : Psa 9:17, Psa 11:6; Isa 3:11

candle : or, lamp, Pro 13:9, Pro 20:20; Job 18:5, Job 18:6, Job 21:17; Mat 8:12, Mat 25:8; Jud 1:13

TSK: Pro 24:21 - fear // meddle // given to change

fear : Exo 14:31; 1Sa 24:6; Ecc 8:2-5; Mat 22:21; Rom 13:1-7; Tit 3:1; 1Pe 2:13-17

meddle : Num 16:1-3; 1Sa 8:5-7, 1Sa 12:12-19; 2Sam. 15:13-37; 1Ki 12:16

given to change : Heb. changers

TSK: Pro 24:22 - their // who

their : Num 16:31-35; 1Sa 31:1-7; 2Sa 18:7, 2Sa 18:8; 2Ch 13:16, 2Ch 13:17; Hos 5:11; Hos 13:10, Hos 13:11

who : Pro 16:14, Pro 20:2; Psa 90:11

TSK: Pro 24:23 - things // It

things : Psa 107:43; Ecc 8:1-5; Hos 14:9; Jam 3:17

It : Pro 18:5, Pro 28:21; Lev 19:15; Deu 1:17, Deu 16:19; 2Ch 19:7; Psa 82:2-4; Joh 7:24; 1Ti 5:20, 1Ti 5:21; Jam 2:4-6; 1Pe 1:17

TSK: Pro 24:24 - that // him shall

that : Pro 17:15; Exo 23:6, Exo 23:7; Isa 5:20, Isa 5:23; Jer 6:13, Jer 6:14, Jer 8:10, Jer 8:11; Eze 13:22

him shall : Pro 11:26, Pro 28:27, Pro 30:10; Isa 66:24

TSK: Pro 24:25 - them // a good blessing

them : Lev 19:17; 1Sa 3:13; 1Ki 21:19, 1Ki 21:20; Neh 5:7-9, Neh 13:8-11, Neh 13:17, Neh 13:25, Neh 13:28; Job 29:16-18; Mat 14:4; 1Ti 5:20; 2Ti 4:2; Tit 1:13, Tit 2:15

a good blessing : Heb. a blessing of good, Pro 28:23

TSK: Pro 24:26 - shall // giveth a right answer

shall : Pro 15:23, Pro 16:1, Pro 25:11, Pro 25:12; Gen. 41:38-57; Dan 2:46-48; Mar 12:17, Mar 12:18, Mar 12:32-34

giveth a right answer : Heb. answereth right words, Job 6:25

TSK: Pro 24:27

1Ki 5:17, 1Ki 5:18, 1Ki 6:7; Luk 14:28-30

TSK: Pro 24:28 - not // deceive

not : Pro 14:5, Pro 19:5, Pro 19:9, Pro 21:28; Exo 20:16, Exo 23:1; 1Sa 22:9, 1Sa 22:10; 1Ki 21:9-13; Job 2:3; Psa 35:7, Psa 35:11, Psa 52:1 *title Mat 26:59, Mat 26:60, Mat 27:23; Joh 15:25

deceive : Eph 4:25; Col 3:9; Rev 21:8, Rev 22:15

TSK: Pro 24:29 - Say // I will do

Say : Pro 20:22, Pro 25:21, Pro 25:22; Mat 5:39-44; Rom 12:17-21; 1Th 5:15

I will do : Jdg 15:11; 2Sa 13:22-28

TSK: Pro 24:30 - went // void

went : Pro 6:6-19; Job 4:8, Job 5:27, Job 15:17; Psa 37:25, Psa 107:42; Ecc 4:1-8, Ecc 7:15; Ecc 8:9-11

void : Pro 10:13, Pro 12:11

TSK: Pro 24:31 - it // and the

it : Gen 3:17-19; Job 31:40; Jer 4:3; Mat 13:7, Mat 13:22; Heb 6:8

and the : Pro 19:23, Pro 20:4, Pro 22:13, Pro 23:21; Ecc 10:18

TSK: Pro 24:32 - considered it // I looked

considered it : Heb. set my heart, Job 7:17; Psa 4:4; Luk 2:19, Luk 2:51

I looked : Deu 13:11, Deu 21:21, Deu 32:29; 1Co 10:6, 1Co 10:11; Jud 1:5-7

TSK: Pro 24:33

Pro 6:4-11; Rom 13:11; Eph 5:14; 1Th 5:6-8

TSK: Pro 24:34 - thy poverty // armed man

thy poverty : Pro 10:4, Pro 13:4

armed man : Heb. a man of shield

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

Poole: Pro 24:2 - Studieth destruction

Studieth destruction how they may oppress and destroy others, which yet at last falls upon their own heads.

Poole: Pro 24:3

There is no need that thou shouldst raise thyself and family by ruining others, as the manner of wicked men is, which thou mayst more easily and effectually do by wisdom, and the fear of God.

Poole: Pro 24:4 - Knowledge

Knowledge which in Scripture phrase includes the love and practice of that which we know.

Poole: Pro 24:5 - Is strong

Is strong is courageous and resolute, and able by wisdom to do greater things than others can accomplish by their own strength.

Poole: Pro 24:6

War is better managed by wisdom than by strength. So this proves what he said in the last verse.

Poole: Pro 24:7 - Wisdom is too high for a fool // For a fool // He openeth not his mouth in the gate

Wisdom is too high for a fool either,

1. Really, it is above his reach or capacity. Or,

2. In his opinion; he judgeth it too hard for him, he despairs of attaining it, he pretends the impossibility of it, because he will not put himself to the charge or trouble of getting it; as, on the contrary, wisdom is said to be easy to him that understandeth , Pro 14:6 , because he seriously giveth his mind to it, and therefore easily and certainly attains to it.

For a fool for a wilful fool, or a wicked man, whose lusts enfeeble and darken his mind, and make it incapable of wisdom.

He openeth not his mouth in the gate either,

1. He can say nothing for himself when he is accused before the magistrate, for which he gives frequent occasion. Or,

2. He knows not how to speak acceptably and profitably in the public assembly among wise men.

Poole: Pro 24:8

Heb. a master of mischief . The sense is, Though he cover his wicked devices with fair pretences, and would be better esteemed, yet he shall be noted and branded with that infamy which is due to him.

Poole: Pro 24:9 - The thought of foolishness is sin // The scorner // Is an abomination to men

The thought of foolishness is sin the very inward thought or contrivance of evil, of which he spake Pro 24:8 , even before it break forth into action, it is a sin in God’ s sight, and it is hateful to God. Or

foolishness is put for foolish or wicked men, by comparing this with the next clause where the scorner is opposed to it. So the sense is, All the thoughts of wicked men are only evil, and that continually, as is said of man in his corrupt estate, Gen 6:5 , and therefore abominable to God.

The scorner he who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it.

Is an abomination to men is abominable not only to God, as all sinners are, but to all sober men.

Poole: Pro 24:10 - If thou faint

If thou faint if thou art impatient, and unable to bear sufferings; if thy resolution flag, and thou givest way to despondency or dejection of mind. Is small , Heb. is narrow ; it lives in a little compass; it is as strait as thy condition is; for there is an elegant allusion in the Hebrew words. The sense is, This is a sign that thou hast but little Christian strength or courage, for that is best known by adversity.

Poole: Pro 24:11 - To deliver them // Drawn unto death // That are ready to be slain

To deliver them when it is in thy power to do it lawfully.

Drawn unto death to wit, unjustly, or by the violence of lawless men.

That are ready to be slain that are in present danger of death or destruction.

Poole: Pro 24:12 - We knew it not // Consider it // He that keepeth thy soul // Shall not he render to every man according to his works?

We knew it not I was ignorant either of his innocency, or of his extreme danger, or of my power to relieve him.

Consider it that this is only a frivolous excuse, and that the true reason of thy neglect was thy want of true love to thy brother, whose life thou wast by the law of God and of nature obliged to preserve, and thy sinful self-love, and a carnal fear of some mischief or trouble which might befall thee in the discharge of thy duty.

He that keepeth thy soul God, who is the preserver of men, Job 7:20 , who daily doth, and who only can, keep thee both in and from the greatest dangers. And this favour of God may be here mentioned, partly, as a strong obligation upon him to preserve him who is made after God’ s image, and whom God hath commanded him to love and preserve; partly, as an encouragement to the performance of his duty herein from the consideration of God’ s special care and watchfulness over those that do their duty; and partly, to intimate to them the danger of the neglect of this duty, whereby they will forfeit God’ s protection over themselves, and expose themselves to manifold dangers and calamities. Or, as others render it, and as the Hebrew verb is frequently used, he that observeth thy soul , that seeth all the secret thoughts and inward motions of the heart; which exposition is favoured both by the following words, doth not he know it? which agrees better to God’ s observing than to his preserving a man’ s soul; and by the former clause, to which this translation doth more exactly answer, the same thing being here repeated in other words, after the manner of these sacred writers.

Shall not he render to every man according to his works? God will certainly deal with thee as thou hast dealt with him, either rewarding thy performance of this duty, or punishing thy neglect of it.

Poole: Pro 24:13

This is not a command, but a concession, and is here expressed only to illustrate the following verse. Honey in those parts was excellent, and a usual and an acceptable food. See Deu 8:8 Jud 14:18 1Sa 14:25 .

Poole: Pro 24:14 - When thou hast found it // Then there shall be a reward

When thou hast found it whereby he implies that there is indeed some difficulty and trouble in the pursuit of wisdom, but that it is abundantly compensated with the sweetness and advantage of it when a man arrives at it.

Then there shall be a reward Heb. and or also there is a reward . It is not only as good as honey, sweet for the present, but it is infinitely better, bringing a sure and everlasting reward with it.

Poole: Pro 24:15 - Lay not wait // Against the dwelling of the righteous

Lay not wait do him no injury, either by subtle and secret devices, or, as it follows, by manifest violence.

Against the dwelling of the righteous against his person, or family, or possession.

Poole: Pro 24:16 - Falleth // Seven times // Into mischief

Falleth either,

1. Into sin. Or, rather,

2. Into calamities, of which he evidently speaks, both in the foregoing verse, and in the opposite and following branch of this verse, and so this word is used in the next verse, and Psa 37:24 Isa 24:20 Jer 25:27 Amo 8:14 Mic 7:8 , &c. And so this is fitly alleged as a just reason to dissuade wicked men from their unjust attempts against righteous men, because they should not succeed in them; and although they might by God’ s permission bring them into some distress for a thee, yet God would deliver them out of their hands, and they should be disappointed of their hopes.

Seven times i.e. frequently.

Into mischief into unavoidable and irrecoverable destruction, ofttimes in this life, and infallibly in the next.

Poole: Pro 24:17 - Falleth

Falleth to wit, into mischief, as in the former verse. Please not thyself in his destruction; which plainly shows that the love of our enemies is a precept of the old law as well as of the gospel. See Exo 23:4,5 .

Poole: Pro 24:18

Understand, upon thee , which is implied in the Hebrew phrase, such defects being usual in that concise language, Psa 84:11 Pro 19:1 , and oft elsewhere. This consideration strikes at the root of that sinful and inhuman disposition, which is an expectation of safety or advantage to himself by his enemy’ s downfall, which, saith he, by this very mean thou shalt lose, for thine enemy shall be raised, and thy danger greatly increased, by thy provoking both God and him against thee.

Poole: Pro 24:19 - Fret not thyself // Because of evil men

Fret not thyself which translation of the word is confirmed by the parallel word in the following clause.

Because of evil men for their present impunity and good success.

Poole: Pro 24:20 - There shall be no reward to the evil man // The candle of the wicked shall be put out

There shall be no reward to the evil man all his hopes and happiness shall quickly and eternally perish, and he shall have the share in those solid felicities and blessed recompences of a better life which thou shalt enjoy; therefore thou hast no reason to envy him.

The candle of the wicked shall be put out all their comfort and glory shall cease.

Poole: Pro 24:21 - Fear thou the Lord and the king // Meddle not with them // change God’ s judgments and ordinances

Fear thou the Lord and the king honour and obey both God and the king, and all in authority. He puts God before the king, because God is to be served in the first place, and our obedience is to be giver, to kings only in subordination to God, and not in those things which are contrary to the will and command of God, as is manifest both from plain Scripture, as Act 5:29 , and from the judgment and practice of wise and sober heathens.

Meddle not with them Heb. mix not thyself with them , either in their counsels and practices, or in familiar conversation, that are given to change; that love or use changes; that are unstable in their obedience to God or to the king, and are prone to rebellion against either of them. Those men that wickedly forsake God, and break his laws, are said to change their God, Jer 2:11 , and to

change God’ s judgments and ordinances Isa 24:5 Eze 5:6 .

Poole: Pro 24:22 - Who knoweth? // The ruin of them both

Who knoweth? who can conceive how sore and sudden it will be?

The ruin of them both of them that fear not God, and of them that fear not the king, for they have two potent and terrible enemies; and therefore if they will not obey them out of conscience, as their duty binds them, yet they should do it at least for their own sakes, and for fear of those severe punishments which they will certainly inflict upon rebels.

Poole: Pro 24:23 - These things also // belong to the wise

These things also these proverbs or counsels here following to the end of the chapter, no less than those hitherto mentioned,

belong to the wise are worthy of the consideration, and fit for the use, of them who are or would be wise; for only such are capable of understanding and improving these proverbs, as was noted, Pro 1:5-7 , and elsewhere. To have respect of persons in judgment; for judges to determine controversies partially, according to the quality of the persons, and not according to the merits of the cause.

Poole: Pro 24:24 - He that saith // Thou art righteous // Nations shall abhor him

He that saith to wit, publicly, and in judgment, as he now said, and as appears by the publicness of the curse following upon it, for people or nations do neither observe nor hate every man who saith thus privately.

Thou art righteous that justify wicked men in their unrighteous courses.

Nations shall abhor him partly for the grossness and odiousness of the crime, and partly for the great and general mischief which such practices bring to civil societies.

Poole: Pro 24:25 - That rebuke him // Delight // A good blessing

That rebuke him that publicly and judicially rebuke and condemn the wicked.

Delight the peace of a good conscience, and the comfort of a good name.

A good blessing which the people shall wish, and by their prayers obtain, from God for them; which is fitly opposed to the people’ s curse in the last verse.

Poole: Pro 24:26 - Every man shall kiss his lips // that giveth a right answer

Every man shall kiss his lips shall highly respect and love him, of which kissing was a sign,

that giveth a right answer who being called to speak, either as a judge, or witness, or otherwise, in weighty matters, speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers.

Poole: Pro 24:27

This is a domestical precept, requiring both industry and prudence in the management of a man’ s concerns, that he take care in the first place to furnish himself with cattle and the fruits of the field, which are necessary for his subsistence, and after that he may procure such things as are for ornament and comfort, such as the building of a convenient house is.

Poole: Pro 24:28 - Be not a witness against thy neighbour // Deceive not

Be not a witness against thy neighbour either in judgment or in private conversation, without cause; rashly or falsely, without just and sufficient cause.

Deceive not neither thy neighbour, to whom thou hast made a show of friendship, nor the judge, nor any other bearers, with false information. Or this clause forbids flattering him to his face, as the former forbids slandering him behind his back.

Poole: Pro 24:29 - I will render to the man according to his work

Say not within thyself; give not way to any such thoughts or passions.

I will render to the man according to his work I will repay him all his calumnies and injuries.

Poole: Pro 24:32

I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

Poole: Pro 24:33

See this and the following verse in Pro 6:10,11 .

Haydock: Pro 24:1 - Like

Like. Be not allured by their prosperity to imitate them, Psalm xxxvi. 1.

Haydock: Pro 24:3 - Wisdom

Wisdom and virtue, and not by injustice can the house be established.

Haydock: Pro 24:5 - Valiant

Valiant, as well as a good economist, ver. 4. (Calmet)

Haydock: Pro 24:6 - Counsels

Counsels. "Consult many what ought to be done, but only a few of the most faithful, or rather thyself alone, what thou art about to do." (Veget. iii. 9., and 27.)

Haydock: Pro 24:7 - High

High. Thus the fool excuses himself. But wisdom condescends to our weakness, if we be truly in earnest, Deuteronomy xxxii. 12. Mouth. To defend himself, or to give advice. (Calmet)

Haydock: Pro 24:9 - Of a fool // Detractor

Of a fool. In as much as he is wicked. Though he may have some pious thoughts, he attends not to them. (Haydock) ---

He thinks how he may commit evil, and renders himself hateful. (Calmet) ---

Hebrew, "a wicked thought is the sin of folly." Septuagint, "the fool dieth in sins." ---

Detractor. Hebrew, "scoffer." (Haydock)

Haydock: Pro 24:10 - Diminished

Diminished. This is the sad consequences of too much dejection, Ephesians iv. 19. Despairing, they abandon themselves to impurities. (Haydock)

Haydock: Pro 24:11 - Deliver

Deliver. The Jews often put people to death without any formal trial, pretending zeal, as they did St. Stephen, &c. Our Saviour rescued the adulteress from such a situation, as Daniel had done Susanna. Yet this text may regard poor debtors, Psalm lxxi. 4. (Calmet) ---

Christian bishops used all their influence to preserve the lives of those who did not deserve death. (St. Ambrose in Psalm cxviii. Ser. viii. Off. i. 36., and ep. xxv., and xxvi.)

Haydock: Pro 24:12 - I have // Keeper

I have. Hebrew, "behold, we know not this man." (Pagnin) (Haydock) ---

He is a stranger. But all mankind are brethren, and have a charge to assist one another, even though they be enemies, Ecclesiasticus xvii. 12., and Exodus xxiii. 4. (Calmet) ---

Keeper. Hebrew notser, "preserver." As thou hast received many good things from God, shew mercy to thy neighbour.

Haydock: Pro 24:13 - Honey

Honey. Of wisdom, which is most delicious. (Menochius)

Haydock: Pro 24:14 - Thou shalt

Thou shalt. Hebrew, "yea, it is the last." (Montanus) ---

"Then there shall be a reward." (Protestants) ---

Thou shalt enjoy old age, or have posterity. (Calmet)

Haydock: Pro 24:16 - Fall

Fall into smaller sins, (St. Gregory vi. in 2 Reg. xv. &c.) or into disgrace, as yippol (Haydock) rather intimates. (Vatable) (St. Augustine, City of God xi. 31.) ---

Both significations agree with the context. See Job v. 27., and Matthew xviii. 21. (Calmet) ---

He who is not subject to mortal sin, may still be exposed to many failings, and venial sins, which do not deprive him of the title of just; whereas the wicked consents to mortal sin, from which he riseth not so easily. Hence the wise man admonishes us not to lie in wait, or calumniously seek impiety in the house or soul of the just. (Worthington)

Haydock: Pro 24:18 - From

From. To punish thee. (Calmet) ---

Thus will thy thirst of vengeance be disappointed. (Haydock) ---

The Hebrews believed that there was no evil, which was not caused by sin; and this was true in some sense. But still God often afflicts his servants, (ver. 16,) as the whole book of Job tends to prove. (Calmet)

Haydock: Pro 24:19 - Contend // Like

Contend. Or Hebrew, "associate." ---

Like. Ver. 1., and Psalm xxxvi. 1.

Haydock: Pro 24:20 - Come

Come. Protestants, "no reward," (Haydock) prosperity, &c., as designated also by the lamp, ver. 14. (Calmet)

Haydock: Pro 24:21 - Detractors

Detractors. Or those who speak ill of God or the king. (Calmet) ---

Protestants, "that are given to change," (Haydock) and relapses.

Haydock: Pro 24:23 - These

These. Septuagint have an addition, and then our chap. xxx. to ver. 15., after which follows the remainder of this chap. and then the ten first verses of the 31st. (Haydock) ---

Solomon here resumes the sententious style, chap. xxii. 17. (Calmet)

Haydock: Pro 24:26 - Lips

Lips. And be deemed a friend. (Menochius)

Haydock: Pro 24:27 - House

House, and support thy family. Before building, great deliberation is requisite, Luke xiv. 28. Those who attempt to instruct others, must first set good example.

Haydock: Pro 24:28 - Cause

Cause, and necessity. Septuagint, "be not a false witness against thy fellow-citizen."

Haydock: Pro 24:29 - Work

Work. Revenge is often reprobated, though the law allowed of retaliation, which the more virtuous did not insist upon.

Haydock: Pro 24:30 - Man

Man. Those who neglected their land were despised. (Calmet) ---

The ancient Romans esteemed agriculture as a most laudible and profitable employment. (Cato, Rust. i.; Cicero, Off. i.)

Haydock: Pro 24:32 - Which

Which. Septuagint, "at last I repented: I looked forward to receive instruction."

Haydock: Pro 24:33 - Said I

Said I, is not in Hebrew, chap. vi. 10. (Calmet) ---

Septuagint, "I will slumber a while," to rest. Septuagint, "I will enfold my breast in my hands a little." (Haydock)

Gill: Pro 24:1 - Be not thou envious against evil men // neither desire to be with them

Be not thou envious against evil men,.... Or, "men of evil" ^b. Such who are addicted to evil, and given up to it, whose principles and practices are bad; such as are before described in the preceding chapter; gluttons and drunkards, men given to women and wine: envy not their present prosperity, or seeming pleasure they have in the gratification of their sensual appetites; since woe and sorrow, wounds and strife, now attend them, and poverty and want will follow them; as well as everlasting ruin and destruction will be their portion hereafter; See Gill on Pro 23:17; and compare with this Pro 24:21;

neither desire to be with them; to be in their company; to have any conversation and fellowship with them, which is very infectious, dangerous, and pernicious; nor even to be in the same state, condition, and circumstances they are in; much less to do as they do, and imitate them in their sinful courses; as you would not choose to be with them in hell hereafter, do not desire to be with them here.

Gill: Pro 24:2 - For their heart studieth destruction // and their lips talk of mischief

For their heart studieth destruction,.... To others; to good men, that separate from them, and reprove them, or are in their way; or any ways hinder them in the prosecution of their wicked designs; as Haman's heart studied the destruction of the Jews: or their hearts study to draw men into their destructive methods of living, and therefore should be shunned and avoided. Moreover, their hearts study destruction to themselves; they study what they shall eat and drink, which they pursue to intemperance; and how they shall compass their lewd designs, and which issue in their ruin; destruction and misery are in all the ways they devise and walk in;

and their lips talk of mischief; which they study in their hearts against others; as are their hearts, so are their lips; out of the abundance of the wickedness of their hearts their mouths speak mischievous things; and which, though they design for others, oftentimes fall upon themselves.

Gill: Pro 24:3 - Through wisdom is a house builded // and by understanding it is established

Through wisdom is a house builded,.... A family is built up, furnished and supplied with the necessaries and conveniences of life, and brought into flourishing and prosperous circumstances, by wise and prudent management, by diligence and industry, through the blessing of God upon them, without taking such methods as evil men do. The house of God, the church of the living God, is built by Wisdom, that is, by Christ; on a good foundation, a rock, upon himself, against which the gates of hell can never prevail; see Pro 9:1. Every good man's house, himself, his soul, and the eternal salvation of it, are built on the same; and he is a wise man that builds his house through wisdom; that builds on the foundation of the apostles and prophets, the one and only foundation which God has laid, which is Jesus Christ;

and by understanding it is established; the prosperity of a man's family is continued and secured by his prudent conduct. The church of God is established by Christ, who is understanding as well as wisdom; see Pro 8:14; and every true believer is established in Christ, and in the faith of him; and that as he has more and more an understanding of him and of divine things.

Gill: Pro 24:4 - And by knowledge shalt the chambers be filled with all precious and pleasant riches.

And by knowledge shalt the chambers be filled with all precious and pleasant riches. That are both of worth, value, and usefulness, and for ornament and delight; the more private and retired parts of a man's dwelling house, as well as his shops, warehouses, barns, and granaries, shall be filled with all kind of valuable substance, through his knowledge in improving trade or husbandry, in which he is concerned. This may be understood spiritually, of the fulness which the church has from Christ, and of those unsearchable riches of his she receives from him; and of those treasures of wisdom and knowledge, which the chambers of the soul of a believer are filled with by him; and of all the riches put into them, which are both precious and pleasant; such as precious promises, pleasant doctrines, the valuable truths of the Gospel, and blessings of grace.

Gill: Pro 24:5 - A wise man is strong // yea, a man of knowledge increaseth strength

A wise man is strong,.... He can do that sometimes by his wisdom, and which requires strength and courage too, which another cannot do by his strength; see Pro 21:22. This may be understood of one that is spiritually wise, wise unto salvation, wise for another world, is made to know true wisdom in the hidden part. The Stoic philosophers say much of their wise man; that he is happy, and rich, and mighty, and even a king; all which may be said more truly of a good man; he is strong, not absolutely, but comparatively, in comparison of what he himself was; and wicked men are without strength, and do not seek for any elsewhere; nor do they, nor can they do, that which is spiritually good, and are ignorant of their weakness: but so is not a wise man; he has some spiritual strength; he seeks to Christ for more, and, through Christ strengthening him, does all things; and is sensible of his own weakness, and finds that when he is weak he is strong: one eminently wise is strong, in comparison of less knowing and more feeble saints; some are children in knowledge, weak in faith and in conduct, more easily drawn into sin and temptation than others; and, in comparison of these, some are strong, who are to bear with and support the weak, and restore them. A wise man is strong, not in and of himself; he cannot think a good thought, nor do a good action, nor preserve himself from sin and Satan; but he is strong in Christ, and in the power of his might, and in his grace; and, through spiritual strength communicated to him, his heart is strengthened, and the work of grace in his heart; he is strengthened to exercise grace more strongly, to perform the duties of religion, to bear the cross of Christ, to withstand temptations, and to oppose his own corruptions. It may be rendered, "a wise man is in strength" ^c; he is in Christ the strong hold, whither, as a prisoner of hope, he has fled and turned into; he is in the strong tower, into which he has run and is safe; he is surrounded with the might and power of God on all sides, by which he is kept;

yea, a man of knowledge increaseth strength; a spiritual man, a man endued with spiritual knowledge, with the knowledge of Christ, and salvation by him; as he has a degree of spiritual strength, he increases therein; he grows stronger and stronger, he goes from strength to strength; the more he knows of Christ, the more strongly he trusts in him and loves him, and the more able he is to resist Satan's temptations; and is a better match for false teachers who deceive the hearts of the simple: spiritual strength is increased by means of the word of God, by the promises of the Gospel, and by the ordinances of it.

Gill: Pro 24:6 - For by wise counsel thou shall make thy war // and in the multitude of counsellors there is safety

For by wise counsel thou shall make thy war,.... Counsel, as well as strength, is necessary for war: kings and states, before they enter on a war, should not only well consider the justness of their cause, but should consult whether they have a sufficiency of men and money to carry it on; and should concert the wisest methods to attack the enemy, or defend themselves; and, above all, should ask counsel of God; see 2Ki 18:20. And this is true of our spiritual warfare with sin, Satan, the world, and false teachers; which requires not only strength to wage war with them, but wise counsel, that we may be able to understand and guard against their cunning, wiles, and stratagems: and this is principally to be asked of God, who is wonderful in counsel; and of good and experienced men, skilled in those matters;

and in the multitude of counsellors there is safety; to take the advice of wise counsellors, and many of them, even among men, is safe for princes and states, in the above case and in all others; and especially to ask and take counsel of God, who gives wisdom liberally to them that ask it; and of Christ, the wonderful Counsellor; and from the Scriptures, whom David made his counsellors; and from old experienced Christians, and ministers of the word, with whom are wisdom, counsel, and understanding; See Gill on Pro 11:14.

Gill: Pro 24:7 - Wisdom is too high for a fool // he openeth not his mouth in the gate

Wisdom is too high for a fool,.... It is out of his reach, he cannot attain it; natural wisdom, or the knowledge of many things in nature; at least it seems so to himself, and therefore will not take any pains, or make use of any means, to obtain it; as the knowledge of human laws; of medicine, of philosophy, of languages, or of any of the liberal arts and sciences; or he has not really a capacity for it. This is more especially true of spiritual wisdom, or of the knowledge of divine things in a spiritual way; or of the things Of the Spirit of God, which a natural man cannot know, because they are spiritually discerned; it is God only makes men to know this kind of wisdom in the hidden part, 1Co 2:14; for as a "fool" here denotes a wicked man, let his natural parts be what they will; so wisdom spiritual knowledge, and experience of divine things, which is too high for an unregenerate man to reach; see a like phrase in Psa 139:6;

he openeth not his mouth in the gate; he is not qualified far it; and if he has any knowledge of himself, he will not venture to speak in a public assembly, in the house of parliament, in a court of judicature, or in the company of men of knowledge and sense; and indeed it is his highest wisdom to keep silence, and not betray his ignorance: and so with regard to spiritual things; a man that wisdom is too high for, and he has no share of it, shall not or ought not to open his mouth where Wisdom cries; even in the gates of the cities, or in the public assemblies of the saints, Pro 1:21.

Gill: Pro 24:8 - He that deviseth to do evil shall be called a mischievous person

He that deviseth to do evil shall be called a mischievous person To do evil is natural to men, all are prone to it; being conceived and born in sin, and, from the womb, more or less commit it: but for a man to sit down and contrive evil, as some men are inventors of evil things; contrive new sins, or at least new methods of sinning, such as new oaths, new games, new ways of tricking and deceiving men; and are always studying and devising ways and means of committing sin, and doing that which is evil in the sight of God and men. Such a man, with great propriety, may be called, and will be called by those that know him, a mischievous man, a very pernicious one, and to be shunned and avoided as such; men will reckon him and call him a "master" or "author ^d of evil devices", as it may be rendered; a name agreeable to his character.

Gill: Pro 24:9 - The thoughts of foolishness is sin // and the scorner is an abomination to men

The thoughts of foolishness is sin,.... The thought of sin is sin ^e, before it comes into action; the motions of sin in the mind, the workings of corrupt nature in the heart, the sinful desires of the flesh and of the mind: these are forbidden and condemned by the law of God as sin, which says, "Thou shall not covet", Exo 20:17, and stand in need of pardoning grace and mercy; see Rom 7:5. Or, "the thoughts of a foolish man are sin" ^f; that is, of a wicked man; in all whose thoughts God is not, but sin is; the imagination of the thoughts of his heart is evil, and that continually; he thinks of nothing else but sin, Gen 6:5;

and the scorner is an abomination to men; who not only thinks ill of divine things, and despises them in his heart, which is only known to God; but scoffs at them with his lips, makes a jest of all that is good, derides religion and religious men; and to such he is an abomination: and indeed one that is proud and haughty, scorner is his name, and that deals in proud wrath, and scorns all around him, in whatsoever company he comes, and that ridicules every person, and every thing that is said in conversation, is usually hated and abhorred by all sorts of men.

Gill: Pro 24:10 - If thou faint in the day of adversity // thy strength is small

If thou faint in the day of adversity,.... When under bodily afflictions, stripping providences, reduced to great straits and wants; or under the violent persecutions of men, which is sometimes the case of the people of God; whose times are in his hands, times of adversity, as well as prosperity; and which are appointed by him, when they shall come, and how long they shall last; which is but for a short time, it is but a "day", and yet they are apt to "faint" under them, through the number and continuance of their afflictions; and especially when they apprehend them to be in wrath; when they have a sense of their sins at such a time, and no view of pardon; when they are under the hidings of God's face, their prayers do not seem to be heard, and salvation and deliverance do not come so soon as they expected; which, notwithstanding, shows the truth of what is next observed;

thy strength is small; such who are truly gracious are not indeed at such times wholly without strength; they are in some measure helped to bear up; but yet their sinkings and faintings show that they have but little strength: they have some faith that does not entirely fail, Christ praying for it; yet they are but of little faith; they have but a small degree of Christian fortitude and courage; there is a want of manliness in them; they act the part of children and babes in Christ; they do not quit themselves like men, and much less endure hardness, as good soldiers of Christ, as they should; they are, Ephraim like, without a heart, a courageous one, Hos 7:1. Some think the words have reference to what goes before, and the sense to be this, "if thou art remiss" ^g; that is, if thou art careless and negligent in time of health and prosperity, in getting wisdom, as thinking it too high for thee, Pro 24:7; "in the day of adversity thy strength will be small"; thou wilt not have that to support thee which otherwise thou wouldest have had. Aben Ezra connects the sense with the following, "if thou art remiss", in helping and delivering thy friend in affliction, Pro 24:11; "in the day of adversity", or "of straitness, thy strength shall be strait"; thou shalt be left in thy distress and difficulties, and have none to help thee.

Gill: Pro 24:11 - If thou forbear to deliver them that are drawn unto death // and those that are ready to be slain

If thou forbear to deliver them that are drawn unto death,.... Or "taken for or unto death" ^h, in a violent way; who are taken by thieves and robbers, and used in a barbarous manner, as the man in the parable, whom the priest and Levite took no notice of, and was helped by the good Samaritan; or who are unjustly sentenced and appointed to death by the civil magistrate; if any know their innocency, it becomes them to do all they can to save their lives, by bearing a testimony for them; for "a true witness delivereth souls", Pro 14:25; or by interceding for them, and giving counsel and advice concerning them, or by any lawful way they can; as Reuben delivered Joseph, Jonathan interceded for David, and Ahikam and Ebedmelech for Jeremiah. Life is valuable, and all means should be taken to save it, and to prevent the shedding of innocent blood; and a man should not forbear or spare any cost, or pains, or time, to such service: likewise such as are drawn into snares and temptations, into immorality or heresy, which tend to the ruin of the souls of men, and bring them to eternal death; all proper, methods should be taken to restore such persons, to recover them out of the snare of the devil, which is saving souls from death, and covering a multitude of sins; see 2Ti 2:25, Jam 5:19;

and those that are ready to be slain; or ⁱ "bending to slaughter"; are within a little of being executed, or put to death, upon a false accusation; for about others that suffer righteously there need not be that concern here pressed, or whose works and ways incline to destruction and lead to it, of which they seem not very far off.

Gill: Pro 24:12 - If thou sayest, Behold, we knew it not // doth not he that pondereth the heart consider it // and he that keepeth thy soul, doth not he know it // and shall not he render to every man according to his works

If thou sayest, Behold, we knew it not,.... The danger the person was in; or the innocency of his cause; or what method to take to deliver him; or that it was in our power to do anything for him; so the Vulgate Latin version, "if thou sayest, strength is not sufficient": or "we knew him not" ^k, who he was or what he was; had no knowledge of him, or acquaintance with him, and so did not think ourselves under any obligation to regard his case; such excuses will not do;

doth not he that pondereth the heart consider it? he that searches the heart and tries it, and weighs every thought of it, and excuse it makes, considers and understands whether it is a mere excuse or not; though such excuses may appear plausible to men, yet to God that knows the heart they are of no avail; for he knows it to be a mere shift, and that it was unwillingness to help the distressed, and a neglect of their case; and that all that is said on their own behalf is a vain pretence;

and he that keepeth thy soul, doth not he know it? he that upholds it in life, and whose visitation preserves it, and therefore should be careful of the life of another; and if not, may justly fear the Lord will withdraw his care and preservation of them; he knows perfectly well what regard a man has to the welfare of another, or to the preservation of another man's life when in danger; and whether what he says on his own behalf is well founded: or "he that observeth thy soul" ^l; all the inward motions of it, the thoughts, affections, purposes, and inclinations; he knows whether what is said is true or not;

and shall not he render to every man according to his works? and behave towards him according to the law of retaliation; the same measure he measures to others, he will measure to him again; and who having shown no mercy in saving the lives of others, when he could have done it, shall have judgment executed on him without mercy, when he is in distress.

Gill: Pro 24:13 - My son, eat thou honey, because it is good // and the honeycomb, which is sweet to thy taste

My son, eat thou honey, because it is good,.... It is good for food; there was plenty of it in Palestine, and it was eaten for food, not only by children, but grown persons; and was very nourishing, strengthening, and refreshing to them, as Samson, Jonathan, John the Baptist, and others; and is good for medicine, is healthful and salutary, and useful in many diseases: it is said ^m to conduce much to prolong life and preserve from diseases; it has been observed that those who have much used it have lived to a great age;

and the honeycomb, which is sweet to thy taste; because it is so, as all honey is, and especially that which is immediately squeezed or drops from the honeycomb; this is said not so much on account of honey, and the eating of that, as for what follows concerning the knowledge of wisdom, which is comparable to it for pleasure and profit; see Pro 16:24 ⁿ.

Gill: Pro 24:14 - So shall the knowledge of wisdom be unto thy soul // when thou hast found it, then there shall be a reward // and thy expectation shall not be cut off

So shall the knowledge of wisdom be unto thy soul,.... Or let it be taken in as greedily and with as good an appetite; as pleasant, useful, delightful, and profitable; even the knowledge of Christ, the Wisdom of God, which is preferable to all things else, and more desirable than the most pleasant and profitable things in the world; and of the Gospel of Christ, the wisdom of God in a mystery, than which nothing is more sweet and comfortable to a truly gracious soul; it is like Ezekiel's roll, which was in his mouth as honey for sweetness, Eze 3:3;

when thou hast found it, then there shall be a reward; for though there may be some difficulty and trouble to attain it, in the use of means, by reading, bearing, prayer, and meditation, yet, being enjoyed, it carries its own reward with it; a man is abundantly recompensed for all his pains in the pursuit of it, by the pleasure and profit it yields him now and hereafter; for it is the beginning of life eternal, and will issue in it, Joh 17:3; see Pro 2:3;

and thy expectation shall not be cut off; or "hope" ^o; as the hope of the hypocrite will, Job 8:14, the hope of eternal life, as founded on Christ and his righteousness, where such that know Wisdom place their hope; and this hope will not make them ashamed; they will not be disappointed, their expectation shall not perish, they will have what they are waiting and hoping for, and what is promised unto them; see Gill on Pro 23:18. The Targum is,

"which if thou findest, the last shall come better than the first, and thy hope shall not be consumed.''

Gill: Pro 24:15 - Lay not wait, O wicked man, against the dwelling of the righteous // spoil not his resting place

Lay not wait, O wicked man, against the dwelling of the righteous,.... The church of God, which is the righteous man's dwelling place, and where he desires and delights to dwell; or his own dwelling house; it may be rendered, "at the dwelling of the righteous" ^p; lay not wait at his door to observe who goes in and out, and what is done there; and to watch for his halting, and take notice of his infirmities, slips, and falls, and improve them to his disadvantage; and so the Vulgate Latin version, "and lay not wait and seek ungodliness in the house of the righteous"; or lay not wait there for him, as Saul set men to watch the house of David to kill him, 1Sa 19:11; or to take an opportunity and get into it and plunder it, as follows;

spoil not his resting place: by pulling it down, or stripping it of its furniture; by robbing him of the substance in it, and thus disturbing his rest, and destroying the place of it; or the place where he lies down as a sheep in its fold, or as the shepherd in his cottage, of which the words in the text are used; and so denote that as the righteous man is like a sheep, harmless and innocent, those that lay in wait for him and spoil him are no other than wolves.

Gill: Pro 24:16 - For a just man falleth seven times, and riseth up again // but the wicked shall fall into mischief

For a just man falleth seven times, and riseth up again,.... This is to be understood of a truly just man; not of one that is only outwardly and seemingly so, or of temporary believers and nominal professors; but of such who are thoroughly convinced of their own unrighteousness, and believe in Christ for righteousness, and have it applied and imputed to them; as well as have principles of grace and righteousness implanted in them, and live righteously in this evil world; these often fall either into troubles or into sins, and indeed into both, and the one is the cause of the other; and both senses may be retained: the former seems more agreeable to the context, and runs thus, lay not wait to a just man's dwelling to do him any hurt; for though he should be ensnared, and stumble, and fall into distress and calamity, yet he will rise again out of it, and so all attempts upon him are vain and fruitless; many are the righteous man's afflictions he falls into, but the Lord delivers out of all; he delivers him in six troubles, and even in seven, Psa 34:19; or in many, one after another; he rises out of them all; he comes out of great tribulations, and at last safely enters the kingdom of heaven; and therefore it is to no purpose to lie in wait for him: and this sense is strengthened by the words following, "rejoice not when thine enemy falleth", Pro 24:17; but the latter sense of falling into sin has been anciently received, and not to be rejected; and which generally precedes and is the cause of falling into trouble. A just man, though he does not fall from his righteousness, which is an everlasting one, nor from the grace of God; yet he may fall into temptation, and by it he may fall into sin, as every just man does; "for there is not a just man upon earth that doeth good and sinneth not", Ecc 7:20; and that frequently, even every day; and therefore stands every day in need of fresh application of pardoning grace, for which he is directed to pray daily; and he may be left to fall foully into very gross sins, as David, Peter, and others; but not totally and finally, so as to perish; being on the heart of God, in the hands of Christ, on him the foundation, united to him, and kept by the power of God, he shall and does rise again sooner or later; not by his own power and strength, but by the strength of the Lord; he rises by renewed repentance, and under the fresh discoveries of pardoning grace and mercy to heal his backslidings;

but the wicked shall fall into mischief; or "evil" ^q; into the evil of sin, and there lie and wallow in it, as the swine in the mire, and never rise out of it; and into the evil of punishment, into hell itself, from whence there will be no deliverance; and oftentimes they fall into mischief in this world, into trouble and distress, into poverty and want, in which they live and die, and never recover out of it; to which agrees what follows.

Gill: Pro 24:17 - Rejoice not when thine enemy falleth // and let not thine heart be glad when he stumbleth

Rejoice not when thine enemy falleth,.... These words are spoken not to the wicked man, Pro 24:15; but to the just man, or Solomon's son, or the children of Wisdom; for by the "enemy" is meant such who are at enmity with the people of God, as the seed of the serpent, and those after the flesh, are: and when these "fall", saints should not "rejoice"; as when they fall into sin; for so to do would be to act as wicked "charity which rejoiceth not in iniquity", 1Co 13:6, or rather when they fill into calamity and distress; for this is also the part which wicked men act towards the people of God, and should not be imitated in; see Oba 1:12. Joy may be expressed at the fall of the public enemies of God and his people, as was by the Israelites at the destruction of Pharaoh and his host, Exo 15:1; and as will be by the church at the destruction of antichrist, and which they are called upon to do, Rev 18:20; partly on account of their own deliverance and safety, and chiefly because of the glory of God, and of his justice displayed therein; see Psa 58:10; but as private revenge is not to be sought, nor acted, so joy at the calamity and ruin of a private enemy, or a man's own enemy, should not be expressed; but rather he is to be pitied and helped; see Pro 25:21; for to love an enemy, and show regard to him, is the doctrine both of the Old and of the New Testament;

and let not thine heart be glad when he stumbleth; even secret joy should not be indulged, gladness in the heart, though it does not appear in the countenance, and is not expressed in words; no, not at the least appearance of mischief, when he only stumbles and is ready to fall; and much less should there be exultation and rejoicings made in an open manner at the utter ruin of him.

Gill: Pro 24:18 - Lest the Lord see it, and it displease him // and he turn away his wrath from him

Lest the Lord see it, and it displease him,.... Who sees all things, not only external actions, but the heart, and the inward motions of it; and though men may hide the pleasure they feel at the misery of an enemy from others, they cannot hide it from the Lord; nor is this said by way of doubt, but as a certain thing; and which the Lord not barely sees, but takes notice of, and to such a degree as to resent it, and show his displeasure at it by taking the following step;

and he turn away his wrath from him; remove the effects of it, raise him out of his fallen and distressed condition, and restore him to his former prosperous one; and not only so, but turn it upon thee, as Gersom supplies the words, and not amiss; so that there is a strange and sudden change of circumstances; thou that was pleasing thyself with the distress of thine enemy art fallen into the same, and he is delivered out of it; which must be a double affliction to such a man; so that by rejoicing at an enemy, he is doing his enemy good and himself hurt; see Pro 17:5.

Gill: Pro 24:19 - Fret not thyself because of evil men // neither be thou envious at the wicked

Fret not thyself because of evil men,.... Because of their outward prosperity and worldly happiness, any more than rejoice at their adversity; neither do the one nor the other; where the one prevails, the other does also; by the frequent repetition of this advice, it looks as if this evil is what good men are prone to, and which was very common in Solomon's time, and in the time of his father David, from whom he seems to have borrowed these words, Psa 37:1; see Pro 23:17;

neither be thou envious at the wicked; though they may stand when thou fallest, or be in prosperity when thou art in adversity; the reasons follow.

Gill: Pro 24:20 - For there shall be no reward to the evil man // the candle of the wicked shall be put out

For there shall be no reward to the evil man,.... No reward of good things, such as is for the righteous in a way of grace; but he shall have a reward of evil things, a just recompence of reward for his sins: of "no end" ^r; there will be an end of his life in this world, and there will be an end of his prosperity; but, as the Targum is, there will be no "good end" to him; his end will not be like that of the perfect and upright man, for it will be cut off, Psa 37:37; or, as the Vulgate Latin version renders it, "the wicked have no hope of future things"; no good hope of everlasting happiness; they have their good things now, and their evil things hereafter; and therefore are not to be fretted at and envied. Aben Ezra interprets it, they shall have no offspring or issue, son or nephew; the word is sometimes used for posterity;

the candle of the wicked shall be put out; meaning not the dim light of nature in them, nor the light of life before their time, so Aben Ezra; but their prosperity, riches, splendour, and glory, which candle is often put out while they live, and always at death; after which they have no more light, honour, and happiness; even not so much as the light of a candle, to which their prosperity in this life is compared, it being at best but small, and of a short continuance; see Job 18:5; and therefore should not be the object of the envy of good men, who are in a more happy and stable condition than they.

Gill: Pro 24:21 - My son, fear thou the Lord, and the king // and meddle not with them that are given to change

My son, fear thou the Lord, and the king,.... First the Lord, and then the king; and such as fear the Lord are generally loyal to their king; the fear of God includes love to him, reverence of him, faith in him, submission to him, and the whole worship of him, inward and outward, attended with holiness of life and conversation: and the king, who is under God, is to be feared also, with a fear suitable to him; he is to be loved and reverenced, to be trusted in and submitted to, in everything consistent with the fear of God and obedience to him; in whatever is not contrary to his laws, commands, and ordinances; see 1Pe 2:13;

and meddle not with them that are given to change; in political things; that are for new laws, new forms of government, a new ministry, and a new king; never easy with the government under which they are, but are continually entering into plots, conspiracies, and rebellions, who, instead of fearing God and the king, change the laws and commandments of God and the king, and therefore to be shunned. Some render it, "with rebels"; the Targum and Syriac version, "with fools"; as all such persons are, and should be avoided as scandalous and dangerous: mix not with them, as the word ^s signifies; keep no company, and have no conversation with them, lest you be brought into danger and mischief by them. Or who are given to change in religious things; make innovations in doctrine and practice, always love to hear or say some now thing; turn with every wind, and shift as that does; are tossed about with every wind of doctrine, fickle and inconstant, carried about like meteors in the air, with "divers and strange doctrines"; such as disagree with the perfections of God, the doctrines of Christ and his apostles, the Scriptures of truth, the analogy of faith, anti form of sound words; and so the word here used signifies "divers", and is so rendered Est 3:8; and may design such who hold doctrines and give into practices divers and different from the faith once delivered to the saints, and from the institutions and appointments of Christ; innovations in doctrine and worship ought not to be admitted of; and such who are for introducing them should not be meddled or mixed with; they should not be countenanced and encouraged; they should not be attended upon or given heed unto; have no fellowship, and join not in communion with them. This is interpreted by some of such who repeat ^t their sins after repentance, or who return a second time to their wickedness after they have repented, as Ben Melech observes.

Gill: Pro 24:22 - For their calamity shall rise suddenly // and who knoweth the ruin of them both

For their calamity shall rise suddenly,.... And come upon those that fear not God, and rebel against the king and the state, and innovate in matters of religion; and especially that bring in damnable heresies, and, while they cry Peace, peace, and are pleasing themselves with their new schemes and prosperous success, swift and sudden destruction comes upon them, 2Pe 2:1;

and who knoweth the ruin of them both? of those that fear not the Lord, nor the king; or of those who are given to change, and innovate in things civil and religious; and of those who meddle with them and join themselves to them: the ruin of themselves and families, in a civil sense, is great and inexpressible, who rebel against their prince, and endeavour to change and subvert the present government; and the ruin of the souls of men, both of the deceivers and the deceived, is beyond all conception and expression.

Gill: Pro 24:23 - These things also belong to the wise // it is not good to have respect of persons in judgment

These things also belong to the wise,.... Both what is said before concerning fearing God and the king; these belong to the wise and unwise, rich and poor, great and small; particularly judges and civil magistrates, and all subordinate governors, who have, or ought to have, a competency of wisdom; these ought to fear God and the king, as well as private subjects; and also what follows after, especially in this verse and Pro 24:24. Some render the words, "these things also are the sayings of wise men" ^u; not of Solomon, but of other wise men in his time, or who lived after him, and before the men of Hezekiah copied out the proverbs in the following chapters; see Pro 25:1; but it seems more than probable that what follows to the end of the chapter are the words of Solomon, as Pro 24:33 most clearly are, compared with Pro 6:10;

it is not good to have respect of persons in judgment; in trying causes in a court of judicature, no regard should be had to the persons of men by the judge on the bench, as the rich more than to the poor; or to a relation, a friend, an intimate acquaintance, more than to a stranger; but the justice of the cause ought to be attended to, and sentence given according to it, let it fall as it will: God does not accept persons, nor regard the rich more than the poor; nor should they that stand in his stead, and who in some sense represent him, Lev 19:15, Deu 1:17; nor should Christians in their communities act such a partial part, Jam 2:1.

Gill: Pro 24:24 - He that saith unto the wicked, Thou art righteous // him shall the people curse, nations shall abhor him

He that saith unto the wicked, Thou art righteous,.... Not in a private way, or as giving his opinion or character of a man that is wicked, whom either through ignorance or flattery another may call righteous; which may be done and not resented by people and nations; but in an open court of judicature pronounced by the judge, justifying the wicked for reward, and condemning the just, which is an abomination unto the Lord; see Pro 17:15; nor should the ministers of the Gospel flatter the wicked, and call them righteous and good men, and strengthen their hands in their wickedness, promising them life though they continue in their evil ways; for though God justifies the ungodly, man should not; nor does he justify them in, but from, their ungodliness; see Eze 13:2;

him shall the people curse, nations shall abhor him; the people of the land shall curse him as an unjust judge, as a patron of wickedness aunt wicked men; as an enemy to justice, and a discourager of truth and honesty, and all good men; and even nations that have not so immediate a concern in the affair, yet hearing of it shall express their indignation at him and abhorrence of him.

Gill: Pro 24:25 - But to them that rebuke him shall be delight // and a good blessing shall come upon them

But to them that rebuke him shall be delight,.... That is, such that rebuke in the gate, or openly, in a court of judicature; that reprove delinquents, such as are found guilty of malpractices, and punish them as they ought to be, according to the laws of God and man; they shall have delight in themselves, peace and pleasure in their own minds; or the people shall delight in them, and speak well of them, and think themselves happy under such a just administration; or the Lord shall delight in them, the beauty or sweetness of the Lord shall come unto them, as Aben Ezra explains it; the Lord shall be sweet and delightful to them, and they shall have pleasure in him;

and a good blessing shall come upon them; or "a blessing of good" ^w; a blessing of good things, temporal and spiritual, here and hereafter; the blessing of a good God, and a blessing from him; and a blessing of good men, as opposed to the curse of the people in Pro 24:24.

Gill: Pro 24:26 - Every man shall kiss his lips that giveth a right answer.

Every man shall kiss his lips that giveth a right answer. Either as a witness to a question put to him in court, to which he answers aptly and uprightly; or rather as a judge, who, having heard a cause, answers and gives his opinion of it faithfully, and pronounces a righteous sentence; everyone will love and respect him, and hearken to him and obey him; both affection and obedience are signified by a kiss; see Psa 2:12.

Gill: Pro 24:27 - Prepare thy work without // and make it fit for thyself in the field // and afterwards build thine house

Prepare thy work without,.... As Solomon did for the building of the temple; timber and stones were prepared, hewed, squared, and fitted for the building before brought thither, 1Ki 5:18; or diligently attend to thy business without doors, whatever it is, that thou mayest provide for thyself and family the necessaries and conveniences of life, which are in the first place to be sought after;

and make it fit for thyself in the field; let nothing be wanting in managing the affairs of husbandry, in tilling the land, in ploughing and sowing, and reaping, and gathering in the increase, that there may be a sufficiency for the support of the family;

and afterwards build thine house; when, though the blessing of God upon thy diligence and industry, thou art become rich, or however hast such a competent substance as to be able to build a good house, and furnish it in a handsome manner, then do it; but first take care of the main point, that you have a sufficiency to finish it; see the advice of Christ, Luk 14:28; necessaries are first to be sought after, before things ornamental and superfluous; first take care to live, and then, if you can, build a fine house. Jarchi interprets this of a man's first getting fields, vineyards, and cattle, something beforehand in the world, and then take a wife, when he is able to maintain her, whereby his house may be built up; see Rth 4:11.

Gill: Pro 24:28 - Be not a witness against thy neighbour without cause // and deceive not with thy lips

Be not a witness against thy neighbour without cause,.... Unless forced unto it, except there is some urgent reason for it; not upon any trivial account, or in any frivolous matter; never appear forward and eager to bear witness against him, and, whenever obliged to it, be not a false witness, but speak truth, whether thy neighbour be a friend or a foe;

and deceive not with thy lips; by bearing a false testimony, the judge, thy neighbour and thyself; for though men may be deceived, God cannot: or, shouldest thou do so, "thou wouldest break" and cut him to pieces "with thy lips" ^x; which is the sense of the words according to R. Judah, as Ben Melech relates.

Gill: Pro 24:29 - Say not, I will do so to him as he hath done to me // I will render to the man according to his work

Say not, I will do so to him as he hath done to me,.... He has falsely accused and reproached me, and bore a false testimony, or suborned false witnesses against me, and I will do the same to him, now an opportunity serves; but as private revenge itself is sinful, so especially when it is pursued in a wicked way;

I will render to the man according to his work; this should be left to the Lord, whose prerogative it is; see Pro 24:19.

Gill: Pro 24:30 - I went by the field of the slothful // and by the vineyard of the man void of understanding

I went by the field of the slothful,.... This very probably was a real matter of fact; King Solomon's way lay at a certain time by the field of a slothful man, who never went into it himself, there being a lion in the way; and which he took no care of to manure and till, to plough and sow, but let it lie waste and uncultivated; an emblem of a carnal and worldly professor, and especially an unregenerate man, neglecting the affairs of his soul, his heart remaining like the fallow field unopened and unbroken, hard, obdurate, and impenitent; nothing sown in it, no seed of grace; nor has the seed of the word any place in it, but falling on it lies like seed by the wayside, caught up by every bird;

and by the vineyard of the man void of understanding; as the slothful man is, that takes no care to plant and dress it, that it may bring forth fruit to his own profit and advantage; and as every unregenerate man is, who is unconcerned about his soul, and the welfare of it; whatever understanding he may have of things natural and civil, he has no knowledge of spiritual things, of God in Christ, of himself, his state and condition; of Christ, and the way of peace, life, and salvation by him; of the Spirit, and his work of grace upon the heart; and of the Gospel, and the mysteries of it; and so has no regard to the vineyard of his soul, and the plantation and fruitfulness of it; see Son 1:6.

Gill: Pro 24:31 - And, lo, it was all grown over with thorns // and nettles had covered the face thereof // and the stone wall thereof was broken down

And, lo, it was all grown over with thorns,.... Or "thistles" ^y; which grow up of themselves, are the fruit of the curse, and the effect of slothfulness;

and nettles had covered the face thereof; so that nothing was to be seen but thorns and thistles, nettles and weeds; and such is the case of the souls of men when neglected, and no concern is had for them; so it is with carnal and worldly professors, who are overrun with the cares of this world, the deceitfulness of riches, and the lusts of other things, comparable to thorns and nettles for their piercing and stinging nature, and the unfruitfulness and unprofitableness of them; such are the thorny ground hearers, Mat 13:22; and such is the case of all unregenerate persons, whose souls are like an uncultivated field, and a neglected vineyard; in which grow naturally the weeds of sin and corruption, comparable to thorns and nettles for their spontaneous production, for the number of them, for their unfruitfulness, and for the pain and distress they bring when conscience is awakened; and because as such ground that bears thorns and nettles is nigh to cursing, and its end to be burned, which is their case; see Heb 6:8;

and the stone wall thereof was broken down; the fence about the fields, the wall about the vineyard, to keep out men and beasts; see Isa 5:2; which through slothfulness, and want of repair and keeping up, fell to decay, Ecc 10:18; and thus carnal professors and unregenerate men, having no guard upon themselves, are open and exposed to every sin, snare, and temptation; Satan has free egress and regress; the evil spirit can go out and come in when he pleases, and bring seven evil spirits more wicked than himself: indeed such is the evil heart of man that it needs no tempter; he is drawn aside of his own lust, and enticed; he is liable to every sin, and to fall into the utmost ruin; he has nothing to protect and defend him; not the Spirit, nor grace, nor power of God.

Gill: Pro 24:32 - Then I saw, and considered it well // I looked upon it, and received instruction

Then I saw, and considered it well,.... Or, "when I saw, I considered it well"; or "set my heart it" ^z; when he saw as he passed along the field and the vineyard, he, considered who was the owner and proprietor of them; what a sluggish and foolish man he was, and what a ruinous condition his field and vineyard were in.

I looked upon it, and received instruction; looked at it again, and took a thorough view of it, and learned something from it; so great and wise a man as Solomon received instruction from the field and vineyard of the slothful and foolish man; learned to be wiser, and to be more diligent in cultivating his own field, and dressing his own vineyard: so from the view and consideration of the slothfulness and folly of unregenerate man, and of the state and condition of his soul, many lessons of instruction may be learned; as that there is no free will and wisdom in men with respect to that which is good; the ruinous state and condition of men, as being all overspread with sin and corruption, in all the powers and faculties of their souls; and that there is nothing in them agreeable to God, but all the reverse; also the necessity of divine grace to put them into a good state, and make them fruitful; moreover, the distinguishing grace of God, which makes others to differ from them; and likewise it is teaching and instructive to good men to use more diligence themselves in things relating to their spiritual good, and to the glory of God.

Gill: Pro 24:33 - Yet a little sleep, a little slumber // a little folding of the hands to sleep

Yet a little sleep, a little slumber,.... The sight of the field and vineyard of the slothful put Solomon in mind of an observation he had made before, which fitly describes the disposition and gesture of the sluggard, by which means his field and vineyard came to ruin; while he should be up and tilling his field and planting his vineyard, he is in his bed; and awaking, instead of rising, craves for and indulges himself in another little doze, and which he repeats again and again;

a little folding of the hands to sleep; which ought to have been employed another way; See Gill on Pro 6:10.

Gill: Pro 24:34 - So shall thy poverty come as one that travelleth // and thy want as an armed man

So shall thy poverty come as one that travelleth,.... Swiftly and suddenly, both in a temporal and spiritual sense; See Gill on Pro 6:11;

and thy want as an armed man; irresistibly. Here ends according to some the "second", according to others the "third" part of this book of Proverbs, another beginning with the following chapter.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Pro 24:1

¹ tn Heb “evil men,” although the context indicates a generic sense.

² tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.

NET Notes: Pro 24:2

¹ sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).

NET Notes: Pro 24:3

¹ tn The preposition בְּ (bet, “by; through”) in these two lines indicates means.

² sn The twentieth saying, vv. 3-4, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building – it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family).

NET Notes: Pro 24:5

¹ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

² tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”

NET Notes: Pro 24:6

¹ sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.

NET Notes: Pro 24:7

¹ tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

² tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”

³ sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.

NET Notes: Pro 24:8

¹ tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).

NET Notes: Pro 24:9

¹ tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).

² tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.”

sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.

NET Notes: Pro 24:10

¹ tn Heb “show yourself slack” (NASB similar). The verb רָפָה (rafah) means “to sink; to relax.” In the causative stems it means “to let slacken; to let go; to refrain; to fail; to do nothing.” In the Hitpael stem BDB 952 s.v. defines it as “to show yourself slack.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.

² tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”

³ sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.

NET Notes: Pro 24:11

¹ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

NET Notes: Pro 24:12

¹ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

² sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

NET Notes: Pro 24:13

¹ sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.

NET Notes: Pro 24:14

¹ tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).

² tn The phrase “is sweet” is supplied in the translation as a clarification.

³ tn The term “it” is supplied in the translation.

⁴ tn Heb “there will be an end.” The word is אַחֲרִית (’akhrit, “after-part, end”). BDB 31 s.v. b says in a passage like this it means “a future,” i.e., a happy close of life, sometimes suggesting the idea of posterity promised to the righteous, often parallel to “hope.”

NET Notes: Pro 24:15

¹ tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).

² sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive – the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.

NET Notes: Pro 24:16

¹ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

² tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

NET Notes: Pro 24:17

¹ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

NET Notes: Pro 24:18

¹ tn Heb “and [it is] evil in his eyes.”

² sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

NET Notes: Pro 24:20

¹ tn Heb “there is no end [i.e., future] for the evil.”

² sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them – nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.

NET Notes: Pro 24:21

¹ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

² tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

³ tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.

NET Notes: Pro 24:22

¹ tn Heb “will rise” (so NASB).

² tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive – they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.

sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.

NET Notes: Pro 24:23

¹ tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”

² tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

NET Notes: Pro 24:24

¹ tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked – righteous” (cf. KJV, ASV, NAB, NASB) or “innocent – guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

² tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.

³ tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).

NET Notes: Pro 24:25

¹ tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked.

² tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.

³ tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here.

⁴ tn The expression is בִרְכַּת־טוֹב (birkat-tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things – rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).

NET Notes: Pro 24:26

¹ tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture) – an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).

NET Notes: Pro 24:27

¹ tn The perfect tense with vav following the imperatives takes on the force of an imperative here.

² sn If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV).

NET Notes: Pro 24:28

¹ sn The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן (khanan), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (“grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.

² tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.

NET Notes: Pro 24:29

¹ tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did.

² sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).

NET Notes: Pro 24:30

¹ tn Heb “lacks heart”; KJV “understanding”; NAB, NASB, NLT “sense.”

NET Notes: Pro 24:31

¹ tn The Hebrew term וְהִנֵּה (vÿhinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls attention to what comes next. “And look” is too abrupt here; “I saw” calls attention to the field that was noticed.

² tn Heb “its face” (so KJV, ASV).

NET Notes: Pro 24:32

¹ sn Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed.

² tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.”

sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.

NET Notes: Pro 24:34

¹ tn Heb “a man of shield.” This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for “robber” in the previous line, it must refer to an armed criminal.

Geneva Bible: Pro 24:7

Wisdom [is] too high for a fool: he openeth not his mouth in the ^{( a )} gate.

^{( a )} In the place where wisdom should be shown.

Geneva Bible: Pro 24:10

[If] thou ^{( b )} faintest in the day of adversity, thy strength [is] small.

^{( b )} Man has no trial of his strength till he is in trouble.

Geneva Bible: Pro 24:11

If thou refraineth to deliver [them that are] drawn to ^{( c )} death, and [those that are] ready to be slain;

^{( c )} No one can be excused, if he does not help the innocent when he is in danger.

Geneva Bible: Pro 24:13

My son, eat thou ^{( d )} honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste:

^{( d )} As honey is sweet and pleasant to the taste, so wisdom is to the soul.

Geneva Bible: Pro 24:16

For a just [man] ^{( e )} falleth seven times, and riseth again: but the wicked shall fall into mischief.

^{( e )} He is subject to many perils, but God delivers him.

Geneva Bible: Pro 24:18

Lest the LORD see [it], and it displease him, and he turn away his wrath ^{( f )} from him.

^{( f )} To be avenged on you.

Geneva Bible: Pro 24:22

For their calamity shall rise suddenly; and who knoweth the ruin of them ^{( g )} both?

^{( g )} Meaning, either of the wicked and seditious, as in (Pro 24:19, Pro 24:21) or of them who do not fear God or obey their king.

Geneva Bible: Pro 24:27

Prepare thy work outside, and make it fit for thyself in the field; ^{( h )} and afterwards build thy house.

^{( h )} Be sure of the means how to compass it, before you take any enterprise in hand.

Geneva Bible: Pro 24:29

Say not, I will do so to him as he hath done to me: I ^{( i )} will render to the man according to his work.

^{( i )} He shows what is the nature of the wicked, to revenge wrong for wrong.

Geneva Bible: Pro 24:32

Then I saw, [and] considered [it] well: I looked upon [it, and] received ^{( k )} instruction.

^{( k )} That I might learn by another man's fault.

Geneva Bible: Pro 24:33

[Yet] a little sleep, ^{( l )} a little slumber, a little folding of the hands to sleep:

^{( l )} See Pro 6:10

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Pro 24:11-12 - A Libation To Jehovah

The Crime Of Negligence

If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; 12. If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he render to every man according to his works?'--Proverbs 24:11-12.

What is called the missionary spirit is nothing else than the Christian church working in a particular direction. If a man has a conviction, the health of his own soul, his reverence for the truth he has learnt to love, his necessary connection with other men, make it a duty, a necessity, and a joy to tell what he has heard, and to speak what he believes. On these common grounds rests the whole obligation of Christ's followers to speak the Gospel which they have received; only the obligation presses on them with greater force because of the higher worth of the word and the deeper misery of men without it. The text contains nothing specially bearing on Christian missions, but it deals with the fault which besets us all in our relations and in life; and the wholesome truths which it utters apply to our duties in regard to Christian missions because they apply to our duties in regard to every misery within our reach. They speak of the murderous cruelty and black sin of negligence to save any whom we can help from any sort of misery which threatens them. They appear to me to suggest four thoughts which I would now deal with :--

I. The Crime Of Negligence.

Not to use any power is a sin; to omit to do anything that we can do is a crime: to withhold a help that we can render is to participate in the authorship of all the misery that we have failed to relieve. He who neglects to save a life, kills. There are more murderers than those who lift violent hands with malice aforethought against a hated life. Rulers or communities who leave people uncared for to die, who suffer swarming millions to live where the air is poison and the light is murky, and first the soul and then the body, are dwarfed and die; the incompetent men in high places, and the indolent ones in low, whose selfishness brings, and whose blundering blindness allows to continue, the conditions that are fatal to life--on these the guilt of blood lies. Violence slays its thousands, but supine negligence slays its tens of thousands.

And when we pass from these merely physical conditions to think of the world and of the Church in the world, where shall we find words weighty and burning enough to tell what fatal cruelty lies in the unthinking negligence so characteristic of large portions of Christ's professed followers? There is nothing which the ordinary type of Christian, so called, more needs than to be aroused to a living sense of personal responsibility for all the unalleviated misery of the world. For every one who has laid the sorrows of humanity on his heart, and has felt them in any measure as his own, there are a hundred to whom these make no appeal and give no pang. Within ear-shot of our churches and chapels there are squalid aggregations of stunted and festering manhood, of whom it is only too true that they are drawn unto death' and ready to be slain,' and yet it would be an exaggeration to say that the bulk of our congregations cast even a languid eye of compassion upon those, to say nothing of stretching out a hand to help. It needs to be dinned, far more than it is at present, into every professing Christian that each of us has an obligation which cannot be ignored or shuffled off, to acquaint ourselves with the glaring facts that force themselves upon all thoughtful men, and that the measure of our power is the measure of our obligation. The question, Has the church done its best to deliver these? needs to be sharpened to the point of Have I done my best?' And the vision of multitudes perishing in the slums of a great city needs to be expanded into the vision of dim millions perishing in the wide world.

II. The Excuse Of Negligence.

The shuffling plea, Behold we knew it not,' is a cowardly lie. It admits the responsibility to knowledge and pretends an ignorance which it knows to be partly a false excuse, and in so far as it is true, to be our own fault. We are bound to know, and the most ignorant of us does know, and cannot help knowing, enough to condemn our negligence. How many of us have ever tried to find out how the pariahs of civilisation live who live beside us? Our ignorance so far as it is real is the result of a sinful indolence. And there is a sadder form of it in an ignorance which is the result of familiarity. We all know how custom dulls our impressions. It is well that it should be so, for a surgeon would be fit for little if he trembled and was shaken at the sight of the tumour he had to work to remove, as we should be; but his familiarity with misery does not harden him, because he seeks to remove the suffering with which he has become familiar. But that same familiarity does harden and injure the whole nature of the onlooker who does nothing to alleviate it. Then there is an ignorance of other suffering which is the result of selfish absorption in one's own concerns. The man who is caring for himself only, and whose thoughts and feelings all flow in the direction of his own success, may see spread before him the most poignant sorrows without feeling one throb of brotherly compassion and without even being aware of what his eyes see. So, in so far as the excuse we knew it not' is true, it is no excuse, but an indictment. It lays bare the true reason of the criminal negligence as being a yet more criminal callousness as to the woe and loss in which such crowds of men whom we ought to recognise as brethren are sunken.

III. The Condemnation Of Negligence.

The great example of God is put forward in the text as the contrast to all this selfish negligence. Note the twofold description of Him given here, He that pondereth the heart,' and He that keepeth thy soul.' The former of these presents to us God's sedulous watching of the hearts of men, in contrast to our indolent and superficial looks; and in this divine attitude we find the awful condemnation of our disregard of our follows. God takes pain,' so to speak, to see after His children. Are they not bound to look lovingly on each other? God seeks to know them. Are they not bound to know one another? Lofty disregard of human suffering is not God's way.

Is it ours? He looks down from the height of His sanctuary to hear the crying of the prisoner.' Should not we stoop from our mole-hill to see it? God has not too many concerns on His hands to mark the obscurest sorrow and be ready to help it. And shall we plead that we are too busy with petty personal concerns to take interest in helping the sorrows and fighting against the sins of the world?

No less eloquently does the other name which is here applied to God rebuke our negligence. He preserveth thy soul.' By His divine care and communication of life, we live; and surely the soul thus preserved is thereby bound to be a minister of preservation to all that are ready to be slain.' The strongest motive for seeking to save others is that God has saved us. Thus this name for God touches closely upon the great Christian thought,' Christ has given Himself for me.' And in that thought we find the true condemnation of a Christianity which has not caught from Him the enthusiasm for self-surrender, and the passion for saving the outcast and forlorn. If to be a Christian is to imitate Christ, then the name has little application to those who see them that are drawn to death,' and turn from them unconcerned and unconscious of responsibility.

IV. The Judgment Of Negligence.

Doth not He render to every man according to his works?' There is such a judgment both in the present and in the future for Christian men as for others. And not only what they do, but what they inconsistently fail to do, comes into the category of their works, and influences their position. It does so in the present, for no man can cherish such a maimed Christian life as makes such negligence possible without robbing himself of much that would tend to his own growth in grace and likeness to Jesus Christ. The unfaithful servant is poorer by the pound hidden in the napkin which might all the while have been laid out at interest with the money-changers, which would have increased the income whilst the lord was absent. We rob ourselves of blessed sympathies and of the still more blessed joy of service, and of the yet more blessed joy of successful effort, by our indolence and our negligence. Let us not forget that our works do follow us in this life as in the life to come, and that it is here as well as hereafter, that he that goeth forth with a full basket and scatters the precious seed with weeping, and yet with joy, shall doubtless come again bringing his sheaves with him. And if we stretch our view to take in the life beyond, what gladness can match that of the man who shall enter there with some who will be his joy and crown of rejoicing in that day, and of whom he shall be able to say, Behold I and the children whom Thou hast given me!'

I venture earnestly to appeal to all my hearers for more faithful discharge of this duty. I pray you to open your ears to hear, and your eyes to see, and your hearts to feel, and last of all, your hands to help, the miseries of the world. Solemn duties wait upon great privileges. It is an awful trust to have Christ and His gospel committed to our care. We get it because from One who lived no life of luxurious ease, but felt all the woes of humanity which He redeemed, and forbore not to deliver us from death, though at the cost of His own. We get it for no life of silken indolence or selfish disregard of the sorrows of our brethren. If there is one tear we could have dried and didn't, or one wound we could have healed and didn't, that is a sin; if we could have lightened the great heap of sorrow by one grain and didn't, that is a sin; and if there be one soul that perishes which we might have saved and didn't, the negligence is not merely the omission of a duty, but the doing of a deed which will be rendered to us according to our works.'

Maclaren: Pro 24:30-31 - A Libation To Jehovah

The Sluggard's Garden

I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--Proverbs 24:30-31.

THIS picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise if we do not see in the ground grown over with thorns,' and the stone wall thereof broken down,' an apologue of the condition of a soul whose owner has neglected to cultivate and tend it.

I. Note First Who The Slothful Man Is.

The first plain meaning of the word is to be kept in view. The whole Book of Proverbs brands laziness as the most prolific source of poverty. Honest toil is to it the law of life. It is never weary of reiterating In the sweat of thy brow thou shalt eat bread'; and it condemns all swift modes of getting riches without labour. No doubt the primitive simplicity of life as set forth in this book seems far behind the many ingenuities by which in our days the law is evaded. How much of Stock Exchange speculation and Company promoters' gambling would survive the application of the homely old law?

But it is truer in the inward life than in the outward that the hand of the diligent maketh rich.' After all, the differences between men who truly' succeed' and the human failures, which are so frequent, are more moral than intellectual. It has been said that genius is, after all, the capacity for taking infinite pains'; and although that is an exaggerated statement, and an incomplete analysis, there is a great truth in it, and it is the homely virtue of hard work which tells in the long run, and without which the most brilliant talents effect but little. However gifted a man may be, he will be a failure if he has not learned the great secret of dogged persistence in often unwelcomed toil. No character worth building up is built without continuous effort. If a man does not labour to be good, he will surely become bad. It is an old axiom that no man attains superlative wickedness all at once, and most certainly no man leaps to the height of the goodness possible to his nature by one spring. He has laboriously, and step by step, to climb the hill. Progress in moral character is secured by long-continued walking upwards, not by a jump.

We note that in our text the slothful' is paralleled by the man void of understanding'; and the parallel suggests the stupidity in such a world as this of letting ourselves develop according to whims, or inclinations, or passions; and also teaches that understanding' is meant to be rigidly and continuously brought to bear on actions as director and restrainer. If the ship is not, to be wrecked on the rocks or to founder at sea, Wisdom's hand must hold the helm. Diligence alone is not enough unless directed by' understanding.'

II. What Comes Of Sloth.

The description of the sluggard's garden brings into view two things, the abundant, because unchecked, growth of profitless weeds, and the broken down stone wall. Both of these results are but too sadly and evidently true in regard to every life where rigid and continuous control has not been exercised. It is a familiar experience known, alas! to too many of us, that evil things, of which the seeds are in us all, grow up unchecked if there be not constant supervision and self-command. If we do not carefully cultivate our little plot of garden ground, it will soon be overgrown by weeds. Ill weeds grow apace' as the homely wisdom of common experience crystallises into a significant proverb. And Jesus has taught the sadder truth that' thorns spring up and choke the word and it becometh unfruitful.' In the slothful man's soul evil will drive out good as surely as in the struggle for existence the thorns and nettles will cover the face of the slothful man's garden. In country places we sometimes come across a ruined house with what was a garden round it, and here and there still springs. up a flower seeking for air and light in the midst of a smothering mass of weeds. They needed no kindly gardener's hand to make them grow luxuriantly; it can barely put out a pale petal unless cared for and guarded.

But not only is there this unchecked growth, but the stone wall thereof was broken down.' The soul was unfenced. The solemn imperative of duty ceases to restrain or to impel in proportion as a man yields slothfully to the baser impulses of his nature. Nothing is hindered from going out of, nor for coming into, an unfenced soul, and he that hath no rule over his own spirit,' but is like a city broken down without walls,' is certain sooner or later to let much go forth from that spirit that should have been rigidly shut up, and to let many an enemy come in that will capture the city. It is not yet safe to let any of the fortifications fall into disrepair, and they can only be kept in their massive strength by continuous vigilance.

III. How Sloth Excuses Itself.

Our text is followed at the distance of one verse with what seemed to be the words of the sluggard in answer to the attempt to awake him: Yet a little sleep, a little slumber, a little folding of the hands to sleep.' They are a quotation from an earlier chapter (Proverbs 6.) where His Laziness' is sent to consider the ways of the ant and be wise.' They are a drowsy petition which does not dispute the wisdom of the call to awake, but simply craves for a little more luxurious laziness from which he has unwillingly been aroused. And is it not true that we admit too late the force of the summons and yet shrink from answering it? Do we not cheat ourselves and try to deceive God with the promise that we will set about amendment soon? This indolent sleeper asks only for a little: A little sleep, a little slumber, a little folding of the hands to sleep.' Do we not all know that mood of mind which confesses our slothfulness and promises to be wide awake to-morrow but would fain bargain to be left undisturbed to-day? The call Awake thou that sleepest and arise from the dead!' rings from Christ's lips in the ears of every man, and he who answers, I will presently, but must sleep a little longer,' may seem to himself to have complied with the call, but has really refused it. The' little more' generally becomes much more; and the answer presently,' alas! too often becomes the answer never.' When a man is roused so as to be half awake, the only safety for him is immediately to rise and clothe himself; the head that drowsily droops back on the pillow after he has heard the morning's call, is likely to lie there long. Now, not by-and-by' is the time to shake off the bonds of sloth to cultivate our garden.

IV. How Sloth Ends.

The sleeper's slumber is dramatically represented as being awakened by armed robbers who bring a grim awakening. Poverty' and want' break in on his folding hands to sleep.' That is true as regards the outward life, where indulgence in literal slothfulness brings want, and the whole drift of things executes on the sluggard the sentence that if any man will not work, neither shall he eat.'

But the picture is more sadly and fatally true concerning the man who has made his earthly life a little sleep' as concerns heavenly things, and in spite of his beseechings, is roused to life and consciousness of himself and of God by death. That man's poverty' in his lack of all that is counted as wealth in the world of realities to which he goes will indeed come as a robber. I would press upon you all the plain question, Is this fatal slothfulness characteristic of me? It may co-exist with, and indeed is often the consequence of vehement energy and continuous work to secure wealth, or wisdom, or material good; and the contrast between a man who is all eagerness in regard to the things that don't matter, and all carelessness in regard to the things that do, is the tragedy of life amongst us. My friend! if your garden has been suffered by you to be overgrown with weeds, be sure of this, that one day you will be awakened from the slumber that you would fain continue, and will find yourself in a life where your poverty' will come as a robber and your want of all which there is counted treasure as an armed man.'

One word more. Christ's parable of the sower may be brought into relationship with this parable. He sows the true seed in our hearts, but when sown, it, too, has to be cared for and tended. If it is sown in the sluggard's garden, it will bring forth few ears, and the tares will choke the wheat.

MHCC: Pro 24:1-2

Envy not sinners. And let not a desire ever come into thy mind, Oh that I could shake off restraints!

MHCC: Pro 24:3-6

Piety and prudence in outward affairs, both go together to complete a wise man. By knowledge the soul is filled with the graces and comforts of the spirit, those precious and pleasant riches. The spirit is strengthened for the spiritual work and the spiritual warfare, by true wisdom.

MHCC: Pro 24:7-9

A weak man thinks wisdom is too high for him, therefore he will take no pains for it. It is bad to do evil, but worse to devise it. Even the first risings of sin in the heart are sin, and must be repented of. Those that strive to make others hateful, make themselves so.

MHCC: Pro 24:10

Under troubles we are apt to despair of relief. But be of good courage, and God shall strengthen thy heart.

MHCC: Pro 24:11-12

If a man know that his neighbour is in danger by any unjust proceeding, he is bound to do all in his power to deliver him. And what is it to suffer immortal souls to perish, when our persuasions and example may be the means of preventing it?

MHCC: Pro 24:13-14

We are quickened to the study of wisdom by considering both the pleasure and the profit of it. All men relish things that are sweet to the palate; but many have no relish for the things that are sweet to the purified soul, and that make us wise unto salvation.

MHCC: Pro 24:15-16

The sincere soul falls as a traveller may do, by stumbling at some stone in his path; but gets up, and goes on his way with more care and speed. This is rather to be understood of falls into affliction, than falls into actual sin.

MHCC: Pro 24:17-18

The pleasure we are apt to take in the troubles of an enemy is forbidden.

MHCC: Pro 24:19-20

Envy not the wicked their prosperity; be sure there is no true happiness in it.

MHCC: Pro 24:21-22

The godly in the land, will be quiet in the land. There may be cause to change for the better, but have nothing to do with them that are given change.

MHCC: Pro 24:23-26

The wisdom God giveth, renders a man fit for his station. Every one who finds the benefit of the right answer, will be attached to him that gave it.

MHCC: Pro 24:27

We must prefer necessaries before conveniences, and not go in debt.

MHCC: Pro 24:28-29

There are three defaults in a witness pointed out.

MHCC: Pro 24:30-34

See what a blessing the husbandman's calling is, and what a wilderness this earth would be without it. See what great difference there is in the management even of worldly affairs. Sloth and self-indulgence are the bane of all good. When we see fields overgrown with thorns and thistles, and the fences broken down, we see an emblem of the far more deplorable state of many souls. Every vile affection grows in men's hearts; yet they compose themselves to sleep. Let us show wisdom by doubling our diligence in every good thing.

Matthew Henry: Pro 24:1-2

Here, 1. The caution given is much the same with that which we had before (Pro 23:17), not to envy sinners, not to think them happy, nor to whish ourselves in their condition, though they prosper ever so much in this world, and are ever so marry and ever so secure. "Let not such a thought ever come into thy mind, O that I could shake off the restraints of religion and conscience, and take as great a liberty to indulge the sensual appetite, as I see such and such do! No; desire not to be with them, to do as they do and fare as they fare, and to cast in thy lot among them."2. Here is another reason given for this caution: " Be not envious against them, not only because their end will be had, but because their way is so, Pro 24:2. Do not think with them, for their heart studies destruction to others, but it will prove destruction to themselves. Do not speak like them, for their lips talk of their mischief. All they say has an ill tendency, to dishonour God, reproach religion, or wrong their neighbour; but it will be mischief to themselves at last. It is therefore thy wisdom to have nothing to do with them. Nor hast thou any reason to look upon them with envy, but with pity rather, or a just indignation at their wicked practices."

Matthew Henry: Pro 24:3-6

We are tempted to envy those that grow rich, and raise their estates and families, by such unjust courses as our consciences will by no means suffer us to use. But, to set aside that temptation, Solomon here shows that a man, with prudent management, may raise his estate and family by lawful and honest means, with a good conscience, and a good name, and the blessing of God upon his industry; and, if the other be raised a little sooner, yet these will last a great deal longer. 1. That which is here recommended to us as having the best influence upon our outward prosperity is wisdom, and understanding, and knowledge; that is, both piety towards God (for that is true wisdom) and prudence in the management of our outward affairs. We must govern ourselves in every thing by the rules of religion first and then of discretion. Some that are truly pious do not thrive in the world, for want of prudence; and some that are prudent enough, yet do not prosper, because they lean to their own understanding and do not acknowledge God in their ways; therefore both must go together to complete a wise man. 2. That which is here set before us as the advantage of true wisdom is that it will make men's outward affairs prosperous and successful. (1.) it will build a house and establish it, Pro 24:3. Men may by unrighteous practices build their houses, but they cannot establish them, for the foundation is rotten (Hab 2:9, Hab 2:10); whereas what is honestly got will wear like steel and be an inheritance to children's children. (2.) It will enrich a house and furnish it, Pro 24:4. Those that manage their affairs with wisdom and equity, that are diligent in the use of lawful means for increasing what they have that spare from luxury and spend in charity, are in a fair way to have their shops, their warehouses, their chambers, filled with all precious and pleasant riches - precious because got by honest labour, and the substance of a diligent man is precious - pleasant because enjoyed with holy cheerfulness. Some think this is to be understood chiefly of spiritual riches. By knowledge the chambers of the soul are filled with the graces and comforts of the Spirit, those precious and pleasant riches; for the Spirit, by enlightening the understanding, performs all his other operations on the soul. (3.) It will fortify a house and turn it into a castle: Wisdom is better than weapons of war, offensive or defensive. A wise man is in strength, is in a strong-hold, yea, a man of knowledge strengthens might, that is, increases it, Pro 24:5. As we grow in knowledge we grow in all grace, 2Pe 3:18. Those that increase in wisdom are strengthened with all might, Col 1:9, Col 1:11. A wise man will compass that by his wisdom which a strong man cannot effect by force of arms. The spirit is strengthened both for the spiritual work and the spiritual warfare by true wisdom. (4.) It will govern a house and a kingdom too, and the affairs of both, Pro 24:6. Wisdom will erect a college, or council of state. Wisdom will be of use, [1.] For the managing of the public quarrels, so as not to engage in them but for an honest cause and with some probability of success, and, when they are engaged in, to manage them well, and so as to make either an advantageous peace or an honourable retreat: By wise counsel thou shalt make war, which is a thing that may prove of ill consequence if not done by wise counsel. [2.] For the securing of the public peace: In the multitude of counsellors there is safety, for one may foresee the danger, and discern the advantages, which another cannot. In our spiritual conflicts we need wisdom, for our enemy is subtle.

Matthew Henry: Pro 24:7-9

Here is the description, 1. Of a weak man: Wisdom is too high for him; he thinks it so, and therefore, despairing to attain it, he will take no pains in the pursuit of it, but sit down content without it. And really it is so; he has not capacity for it, and therefore the advantages he has for getting it are all in vain to him. It is no easy thing to get wisdom; those that have natural parts good enough, yet if they be foolish, that is, if they be slothful and will not take pains, if they be playful and trifling, and given to their pleasures, if they be viciously inclined and keep bad company, it is too high for them; they are not likely to reach it. And, for want of it, they are unfit for the service of their country: They open not their mouth in the gate; they are not admitted into the council or magistracy, or, if they are, they are dumb statues, and stand for cyphers; they say nothing, because they have nothing to say, and they know that if they should offer any thing it would not be heeded, nay, it would be hissed at. Let young men take pains to get wisdom, that they may be qualified for public business, and do it with reputation. 2. Of a wicked man, who is not only despised as a fool is, but detested. Two sorts of wicked men are so: - (1.) Such as are secretly malicious. Though they speak courteously and conduct themselves plausibly, they devise to do evil, are contriving to do an ill turn to those they bear a grudge to, or have an envious eye at. He that does so shall be called a mischievous person, or a master of mischief, which perhaps was then a common name of reproach; he shall be branded as an inventor of evil things (Rom 1:30), or if any mischief be done, he shall be suspected as the author of it, or at least accessory to it. This devising evil is the thought of foolishness, Pro 24:9. It is made light of, and turned off with a jest, as only a foolish thing, but really it is sin, it is exceedingly sinful; you cannot call it by a worse name than to call it sin. It is bad to do evil, but it is worse to devise it; for that has in it the subtlety and poison of the old serpent. But it may be taken more generally. We contract guilt, not only by the act of foolishness, but by the thought of it, though it go no further; the first risings of sin in the heart are sin, offensive to God, and must be repented of or we are undone. Not only malicious, unclean, proud thoughts, but even foolish thoughts, are sinful thoughts. If vain thoughts lodge in the heart, they defile it (Jer 4:14), which is a reason why we should keep our hearts with all diligence, and harbour no thoughts there which cannot give a good account of themselves, Gen 6:5. (2.) Such as are openly abusive: The scorner, who gives ill-language to every body, takes a pleasure in affronting people and reflecting upon them, is an abomination to men; none that have any sense of honour and virtue will care to keep company with him. The seat of the scornful is the pestilential chair (as the Septuagint calls it, Psa 1:1), which no wise man will come near, for fear of taking the infection. Those that strive to make others odious do but make themselves so.

Matthew Henry: Pro 24:10

Note, 1. In the day of adversity we are apt to faint, to droop and be discouraged, to desist from our work, and to despair of relief. Our spirits sink, and then our hands hang down and our knees grow feeble, and we become unfit for anything. And often those that are most cheerful when they are well droop most, and are most dejected, when any thing ails them. 2. This is an evidence that our strength is small, and is a means of weakening it more. "It is a sign that thou art not a man of any resolution, any firmness of thought, any consideration, any faith (for that is the strength of a soul), if thou canst not bear up under an afflictive change of thy condition."Some are so feeble that they can bear nothing; if a trouble does but touch them (Job 4:5), nay, if it does but threaten them, they faint immediately and are ready to give up all for gone; and by this means they render themselves unfit to grapple with their trouble and unable to help themselves. Be of good courage therefore, and God shall strengthen thy heart.

Matthew Henry: Pro 24:11-12

Here is, 1. A great duty required of us, and that is to appear for the relief of oppressed innocency. If we see the lives or livelihoods of any in danger of being taken away unjustly, we ought to bestir ourselves all we can to save them, by disproving the false accusations on which they are condemned and seeking out proofs of their innocency. Though the persons be not such as we are under any particular obligation to, we must help them, out of a general zeal for justice. If any be set upon by force and violence, and it be in our power to rescue them, we ought to do it. Nay, if we see any through ignorance exposing themselves to danger, or fallen in distress, as travellers upon the road, ships at sea, or any the like, it is our duty, though it be with peril to ourselves, to hasten with help to them and not forbear to deliver them, not to be slack, or remiss, or indifferent, in such a case. 2. An answer to the excuse that is commonly make for the omission of this duty. Thou wilt say, " Behold, we knew it not; we were not aware of the imminency of the danger the person was in; we could not be sure that he was innocent, nor did we know how to prove his innocence, nor which way to do any thing in favour of him, else we would have helped him."Now, (1.) It is easy to make such an excuse as this, sufficient to avoid the censures of men, for perhaps they cannot disprove us when we say, We knew it not, or, We forgot; and the temptation to tell a lie for the excusing of a fault is very strong when we know that it is impossible to be disproved, the truth lying wholly in our own breast, as when we say, We thought so and so, and really designed it, which no one is conscious of but ourselves. (2.) It is not so easy with such excuses to evade the judgment of God; and to the discovery of that we lie open and by the determination of that we must abide. Now, [1.] God ponders the heart and keeps the soul; he keeps an eye upon it, observes all the motions of it; its most secret thoughts and intents are all naked and open before him. It is his prerogative to do so, and that in which he glories. Jer 17:10, I the Lord search the heart. He keeps the soul, holds it in life. This is a good reason why we should be tender of the lives of others, and do all we can to preserve them, because our lives have been precious in the sight of God and he has graciously kept them. [2.] He knows and considers whether the excuse we make be true or no, whether it was because we did not know it or whether the true reason was not because we did not love our neighbour as we ought, but were selfish, and regardless both of God and man. Let this serve to silence all our frivolous pleas, by which we think to stop the mouth of conscience when it charges us with the omission of plain duty: Does not he that ponders the heart consider it? [3.] He will judge us accordingly. As his knowledge cannot be imposed upon, so his justice cannot be biassed, but he will render to every man according to his works, not only the commission of evil works, but the omission of good works.

Matthew Henry: Pro 24:13-14

We are here quickened to the study of wisdom by the consideration both of the pleasure and the profit of it. 1. It will be very pleasant. We eat honey because it is sweet to the taste, and upon that account we call it good, especially that which runs first from the honey-comb. Canaan was said to flow with milk and honey, and honey was the common food of the country (Luk 24:41, Luk 24:42), even for children, Isa 7:15. Thus should we feed upon wisdom, and relish the good instructions of it. Those that have tasted honey need no further proof that it is sweet, nor can they by any argument be convinced of the contrary; so those that have experienced the power of truth and godliness are abundantly satisfied of the pleasure of both; they have tasted the sweetness of them, and all the atheists in the world with their sophistry, and the profane with their banter, cannot alter their sentiments. 2. It will be very profitable. Honey may be sweet to the taste and yet not wholesome, but wisdom has a future recompence attending it, as well as a present sweetness in it. "Thou art permitted to eat honey, and the agreeableness of it to thy taste invites thee to it; but thou hast much more reason to relish and digest the precepts of wisdom, for when thou hast found that, there shall be a reward; thou shalt be paid for thy pleasure, while the servants of sin pay dearly for their pains. Wisdom does indeed set thee to work, but there shall be a reward; it does indeed raise great expectations in thee, but as thy labour, so thy hope, shall not be in vain; thy expectation shall not be cut off (Pro 23:18), nay, it shall be infinitely outdone."

Matthew Henry: Pro 24:15-16

This is spoken, not so much by way of counsel to wicked men (they will not receive instruction, Pro 23:9), but rather in defiance of them, for the encouragement of good people that are threatened by them. See here, 1. The designs of the wicked against the righteous, and the success they promise themselves in those designs. The plot is laid deeply: They lay wait against the dwelling of the righteous, thinking to charge some iniquity upon it, or compass dome design against it; they lie in wait at the door, to catch him when he stirs out, as David's persecutors, Ps. 59 title. The hope is raised high; they doubt not but to spoil his dwelling-place because he is weak and cannot support it, because his condition is low and distressed, and he is almost down already. All this is a fruit of the old enmity in the seed of the serpent against the seed of the woman. The blood-thirsty hate the upright. 2. The folly and frustration of these designs (1.) The righteous man, whose ruin was expected, recovers himself. He falls seven times into trouble, but, by the blessing of God upon his wisdom and integrity, he rises again, sees through his troubles and sees better times after them. The just man falls, sometimes falls seven times perhaps, into sin, sins of infirmity, through the surprise of temptation; but he rises again by repentance, finds mercy with God, and regains his peace. (2.) The wicked man, who expected to see his ruin and to help it forward, is undone. He falls into mischief; his sins and his troubles are his utter destruction.

Matthew Henry: Pro 24:17-18

Here, 1. The pleasure we are apt to take in the troubles of an enemy is forbidden us. If any have done us an ill turn, or if we bear them ill-will only because they stand in our light or in our way, when any damage comes to them (suppose they fall), or any danger (suppose they stumble), our corrupt hearts are too apt to conceive a secret delight and satisfaction in it - Aha! so would we have it; they are entangled; the wilderness has shut them in - or, as Tyrus said concerning Jerusalem (Eze 26:2) I shall be replenished, now she is laid waste. "Men hope in the ruin of their enemies or rivals to wreak their revenge or to find their account; but be not thou so inhuman; rejoice not when the worst enemy thou hast falls. "There may be a holy joy in the destruction of God's enemies, as it tends to the glory of God and the welfare of the church (Psa 58:10); but in the ruin of our enemies, as such, we must by no means rejoice; on the contrary, we must weep even with them when they weep (as David, Psa 35:13, Psa 35:14), and that in sincerity, not so much as letting our hearts be secretly glad at their calamities. 2. The provocation which that pleasure gives to God is assigned as the reason of that prohibition: The Lord will see it, though it be hidden in the heart only, and it will displease him, as it will displease a prudent father to see one child triumph in the correction of another, which he ought to tremble at, and take warning by, not knowing how soon it may be his own case, he having so often deserved it. Solomon adds an argument ad hominem - addressed to the individual: "Thou canst not do a greater kindness to thy enemy, when he has fallen, than to rejoice in it; for them, to cross thee and vex thee, God will turn his wrath from him; for, as the wrath of man works not the righteousness of God, so the righteousness of God was never intended to gratify the wrath of man, and humour his foolish passions; rather than seem to do that he will adjourn the execution of his wrath: nay, it is implied that when he turns his wrath from him he will turn it against thee and the cup of trembling shall be put into thy hand."

Matthew Henry: Pro 24:19-20

Here, 1. He repeats the caution he had before given against envying the pleasures and successes of wicked man in their wicked ways. This he quotes from his father David, Psa 37:1. We must not in any case fret ourselves, or make ourselves uneasy, whatever God does in his providence how disagreeable soever it is to our sentiments, interests, and expectations, we must acquiesce in it. Even that which grieves us must not fret us; nor must our eye be evil against any because God is good. Are we more wise or just than he? If wicked people prosper, we must not therefore incline to do as they do. 2. He gives a reason for this caution, taken from the end of that way which wicked man walk in. Envy not their prosperity; for, (1.) There is no true happiness in it: Thee shall be no reward to the evil man; his prosperity only serves for his present subsistence; these are all the good things he must ever expect: there is none intended him in the world of retribution. He has his reward, Mat 6:2. He shall have none. Those are not to be envied that have their portion in this life and must out-live it, Psa 17:14. (2.) There is no continuance in it; their candle shines brightly, but it shall presently be put out, and a final period put to all their comforts, Job 21:14; Psa 37:1, Psa 37:2.

Matthew Henry: Pro 24:21-22

Note, 1. Religion and loyalty must go together. As men, it is our duty to honour our Creator, to worship and reverence him, and to be always in his fear; as members of a community, incorporated for mutual benefit, it is our duty to be faithful and dutiful to the government God has set over us, Rom 13:1, Rom 13:2. Those that are truly religious will be loyal, in conscience towards God; the godly in the land will be the quite in the land; and those are not truly loyal, or will be so no longer than is for their interest, that are not religious. How should he be true to his prince that is false to his God? And, if they come in competition, it is an adjudged case, we must obey God rather than men. 2. Innovations in both are to be dreaded. Have nothing to do, he does not say, with those that change, for there may be cause to change for the better, but those that are given to change, that affect change for change-sake, out of a peevish discontent with that which is and a fondness for novelty, or a desire to fish in troubled waters: Meddle not with those that are given to change either in religion or in a civil government; come not into their secret; join not with them in their cabals, nor enter into the mystery of their iniquity. 3. Those that are of restless, factious, turbulent spirits, commonly pull mischief upon their own heads ere they are aware: Their calamity shall rise suddenly. Though they carry on their designs with the utmost secresy, they will be discovered, and brought to condign punishment, when they little think of it. Who knows the time and manner of the ruin which both God and the king will bring on their contemners, both on them and those that meddle with them?

Matthew Henry: Pro 24:23-26

Here are lessons for wise men, that is, judges and princes. As subjects must do their duty, and be obedient to magistrates, so magistrates must do their duty in administering justice to their subjects, both in pleas of the crown and causes between party and party. These are lessons for them. 1. They must always weigh the merits of a cause, and not be swayed by any regard, one way or other, to the parties concerned: It is not good in itself, nor can it ever do well, to have respect of persons in judgment; the consequences of it cannot but be the perverting of justice and doing wrong under colour of law and equity. A good judge will know the truth, not know faces, so as to countenance a friend and help him out in a bad cause, or so much as omit any thing that can be said or done in favour of a righteous cause, when it is the cause of an enemy. 2. They must never connive at or encourage wicked people in their wicked practices. Magistrates in their places, and ministers in theirs, are to deal faithfully and the wicked man, though he be a great man or a particular friend, to convict him of his wickedness, to show him what will be in the end thereof, to discover him to others, that they may avoid him. But if those whose office it is thus to show people their transgressions palliate them and connive at them, if they excuse the wicked man, much more if they prefer him and associate with him (which is, in effect, to say, Thou art righteous ), they shall justly be looked upon as enemies to the public peace and welfare, which they ought to advance, and the people shall curse them and cry out shame on them; and even those of other nations shall abhor them, as base betrayers of their trust. 3. They must discountenance and give check to all fraud, violence, injustice, and immorality; and, though thereby they may disoblige a particular person, yet they will recommend themselves to the favour of God and man. Let magistrates and ministers, and private persons too that are capable of doing it, rebuke the wicked, that they may bring them to repentance or put them to shame, and they shall have the comfort of it in their own bosoms: To them shall be delight, when their consciences witness for them that they have been witnesses for God; and a good blessing shall come upon them, the blessing of God and good men; they shall be deemed religion's patrons and their country's patriots. See Pro 28:23. 4. They must always give judgment according to equity (Pro 24:26); they must give a right answer, that is, give their opinion and pass sentence according to law and them true merits of the cause; and every one shall kiss his lips that does so, that is, shall love and honour him, and be subject to his orders, for there is a kiss of allegiance as well as of affection. He that in common conversation likewise speaks pertinently and with sincerity recommends himself to his company and is beloved and respected by all.

Matthew Henry: Pro 24:27

This is a rule of prudence in the management of household affairs; for all good men should be good husbands, and manage with discretion, which would prevent a great deal of sin, and trouble, and disgrace to their profession. 1. We must prefer necessaries before conveniences, and not lay that out for show which should be expended for the support of the family. We must be contented with a mean cottage for a habitation, rather than want, or go in debt for, food convenient. 2. We must not think of building till we can afford it: "First apply thyself to thy work without in the field; let thy ground be put into good order; look after thy husbandry, for it is that by which thou must get; and, when thou hast got well by that, then, and not till then, thou mayest think of rebuilding and beautifying thy house, for that is it upon which, and in which, thou wilt have occasion to spend."Many have ruined their estates and families by laying out money on that which brings nothing in, beginning to build when they were not able to finish. Some understand it as advice to young men not to marry (for by that the house is built) till they have set up in the world, and not wherewith to maintain a wife and children comfortably. 3. When we have any great design on foot it is wisdom to take it before us, and make the necessary preparations, before we fall to work, that, when it is begun, it may not stand still for want of materials. Solomon observed this rule himself in building the house of God; all was made ready before it was brought to the ground, 1Ki 6:7.

Matthew Henry: Pro 24:28-29

We are here forbidden to be in any thing injurious to our neighbour, particularly in and by the forms of law, either, 1. As a witness: "Never bear a testimony against any man without cause, unless what thou sayest thou knowest to be punctually true and thou hast a clear call to testify it. Never bear a false testimony against any one;"for it follows, " Deceive not with thy lips; deceive not the judge and jury, deceive not those whom thou conversest with, into an ill opinion of thy neighbour. When thou speakest of thy neighbour do not only speak that which is true, but take heed lest, in the manner of thy speaking, thou insinuate any thing that is otherwise and so shouldst deceive by innuendos or hyperboles."Or, 2. As a plaintiff or prosecutor. If there be occasion to bring an action or information against thy neighbour, let it not be from a spirit of revenge. " Say not, I am resolved I will be even with him: I will do so to him as he had done to me. "Even a righteous cause becomes unrighteous when it is thus prosecuted with malice. Say not, I will render to the man according to his work, and make him pay dearly for it; for it is God's prerogative to do so, and we must leave it to him, and not step into his throne, or take his work out of his hands. If we will needs be our own carvers, and judges in our own cause, we forfeit the benefit of an appeal to God's tribunal; therefore we must not avenge ourselves, because he has said, Vengeance is mine.

Matthew Henry: Pro 24:30-34

Here is, 1. The view which Solomon took of the field and vineyard of the slothful man. He did not go on purpose to see it, but, as he passed by, observing the fruitfulness of the ground, as it is very proper for travellers to do, and his subjects' management of their land, as it is very proper for magistrates to do, he cast his eye upon a field and a vineyard unlike all the rest; for, though the soil was good, yet there was nothing growing in them but thorns and nettles, not here and there one, but they were all overrun with weeds; and, if there had been any fruit, it would have been eaten up by the beasts, for there was no fence: The stone-wall was broken down See the effects of that curse upon the ground (Gen 3:18), " Thorns and thistles shall it bring forth unto thee, and nothing else unless thou take pains with it."See what a blessing to the world the husbandman's calling is, and what a wilderness this earth, even Canaan itself, would be without it. The king himself is served of the field, but he would be ill served if God did not teach the husbandman discretion and diligence to clear the ground, plant it, sow it, and fence it. See what a great difference there is between some and others in the management even of their worldly affairs, and how little some consult their reputation, not caring though they proclaim their slothfulness, in the manifest effects of it, to all that pass by, shamed by their neighbour's diligence. 2. The reflections which he made upon it. He paused a little and considered it, looked again upon it, and received instruction. He did not break out into any passionate censures of the owner, did not call him any ill names, but he endeavoured himself to get good by the observation and to be quickened by it to diligence. Note, Those that are to give instruction to others must receive instruction themselves, and instruction may be received, not only from what we read and hear, but from what we see, not only from what we see of the works of God, but from what we see of the manners of man, not only from men's good manners, but from their evil manners. Plutarch relates a saying of Cato Major, "That wise men profit more by fools than fools by wise men; for wise men will avoid the faults of fools, but fools will not imitate the virtues of wise men."Solomon reckoned that he received instruction by this sight, though it did not suggest to him any new notion or lesson, but only put him in mind of an observation he himself had formerly made, both of the ridiculous folly of the sluggard (who, when he has needful work to do, lies dozing in bed and cries, Yet a little sleep, a little slumber, and still it will be a little more, till he has slept his eyes out, and, instead of being fitted by sleep for business, as wise men are, he is dulled, and stupefied, and made good for nothing) and of certain misery that attends him: his poverty comes as one that travels; it is constantly coming nearer and nearer to him, and will be upon him speedily, and want seizes him as irresistibly as an armed man, a highwayman that will strip him of all he has. Now this is applicable, not only to our worldly business, to show what a scandalous thing slothfulness in that is, and how injurious to the family, but to the affairs of our souls. Note, (1.) Our souls are our fields and vineyards, which we are every one of us to take care of, to dress, and to keep. They are capable of being improved with good husbandry; that may be got out of them which will be fruit abounding to our account. We are charged with them, to occupy them till our Lord come; and a great deal of care and pains it is requisite that we should take about them. (2.) These fields and vineyards are often in a very bad state, not only no fruit brought forth, but all overgrown with thorns and nettles (scratching, stinging, inordinate lusts and passions, pride, covetousness, sensuality, malice, those are the thorns and nettles, the wild grapes, which the unsanctified heart produces), no guard kept against the enemy, but the stone-wall broken down, and all lies in common, all exposed. (3.) Where it is thus it is owing to the sinner's own slothfulness and folly. He is a sluggard, loves sleep, hates labour; and he is void of understanding, understands neither his business nor his interest; he is perfectly besotted. (4.) The issue of it will certainly be the ruin of the soul and all its welfare. It is everlasting want that thus comes upon it as an armed man. We know the place assigned to the wicked and slothful servant.

Keil-Delitzsch: Pro 24:1-2

After this divergence (in Pro 23:29-35) from the usual form of the proverb, there is now a return to the tetrastich:

1 Envy not evil men,

And desire not to have intercourse with them.

2 For their heart thinketh of violence,

And their lips speak mischief.

The warning, not to envy the godless, is also found at Pro 3:31; Pro 23:17; Pro 24:19, but is differently constructed in each of these passages. Regarding תּתאו with Pathach , vid ., at Pro 23:3. אנשׁי רעה (cf. רע , Pro 28:5) are the wicked, i.e. , such as cleave to evil, and to whom evil clings. The warning is grounded in this, that whoever have intercourse with such men, make themselves partners in greater sins and evil: for their heart broodeth (write כּי שׁד , Munach Dechî ) violence, i.e. , robbery, plunder, destruction, murder, and the like. With שׁד (in the Mishle only here and at Pro 21:7, cf. שׁדּד , Pro 19:26) connects itself elsewhere חמס , here (cf. Hab 1:3) עמל , labor, molestia , viz., those who prepare it for others by means of slanderous, crafty, uncharitable talk.

Keil-Delitzsch: Pro 24:3-4

The warning against fellowship with the godless is followed by the praise of wisdom, which is rooted in the fear of God.

3 By wisdom is the house builded,

And by understanding is it established.

4 And by knowledge shall the chambers be filled

With all manner of precious and pleasant goods.

What is meant by the "building of the house"is explained at Pro 14:1. It is wisdom, viz., that which originates from God, which is rooted in fellowship with Him, by which every household, be it great or small, prospers and attains to a successful and flourishing state; כּונן , as parallel word to בּנה (Pro 3:19; Pro 2:12), is related to it as statuere to extruere ; the Hithpal (as at Num 21:17) means to keep oneself in a state of continuance, to gain perpetuity, to become established. That ימּלאוּ by Athnach has not passed over into the pausal ימּלאוּ , arises from this, that the Athnach , by the poetical system of accents, has only the force of the prose accent Sakef ; the clause completes itself only by 4b; the pausal form on that account also is not found, and it is discontinued, because the Athnach does not produce any pausal effect ( vid ., at Psa 45:6). The form of expression in Pro 24:4 is like Pro 1:13; Pro 3:10. But the חדרים , of storerooms (lxx as Isa 26:20, ταμιεῖα ), and נעים , like Pro 22:18; Pro 23:8, is peculiar to this collection.

Keil-Delitzsch: Pro 24:5-6

The praise of wisdom is continued: it brings blessings in the time of peace, and gives the victory in war.

5 A wise man is full of strength;

And a man of understanding showeth great power.

6 For with wise counsel shalt thou carry on successful war;

And safety is where counsellors are not wanting.

The ב of בּעוז (thus with Pathach in old impressions, Cod. 1294, Cod. Jaman ., and elsewhere with the Masoretic note לית ומלא ) introduces, as that of בכּח , Psa 24:4, the property in which a person or thing appears; the article (cf. העזבים , Pro 2:13, Gesen, §35, 2A) is that of gender. The parallel מאמץ כח , a Greek translates by ὑπὲρ κραταιὸν ἰσχύΐ = מאמּיץ כּח (Job 9:4; Isa 40:26). But after 5a it lies nearer that the poet means to express the power which lies in wisdom itself (Ecc 7:19), and its superiority to physical force (Pro 21:22); the lxx, Syr., and Targ. also, it is true, translate 5a as if מעז ( prae potente ) were the words used. אמּץ כּח means to strengthen the strength, and that is (Nah 2:2) equivalent to, to collect the strength (to take courage), here and at Amo 2:14, to show strong (superior) strength. The reason is gathered from Pro 20:18 and Pro 11:14. The לך here added, Hitzig is determined to read תּעשׂה : for with prudent counsel the war shall be carried out by thee. The construction of the passive with ל of the subject is correct in Heb. ( vid ., at Pro 14:20) as well as in Aram.,

(Note: Vid ., Nöldeke's Neusyrische Gram . p. 219, Anm ., and p. 416.)

and עשׂה frequently means, in a pregnant sense: to complete, to carry out, to bring to an end; but the phrase עשׂה מלחמה means always to carry on war, and nothing further. לך is the dat. commod ., as in נלחם ל , to wage war (to contend) for any one, e.g. , Exo 14:14. Instead of ברב , the lxx reads בלב ; regarding γεωργίου μεγάλου for מאמץ כח , without doubt a corrupt reading, vid ., Lagarde.

Keil-Delitzsch: Pro 24:7

Till now in this appendix we have found only two distichs ( vid ., vol. i. p. 17); now several of them follow. From this, that wisdom is a power which accomplishes great things, it follows that it is of high value, though to the fool it appears all too costly.

7 Wisdom seems to the fool to be an ornamental commodity;

He openeth not his mouth in the gate.

Most interpreters take ראמות for רמות (written as at 1Ch 6:58; cf. Zec 14:10; ראשׁ , Pro 10:4; קאם , Hos 10:14), and translate, as Jerome and Luther: "Wisdom is to the fool too high;"the way to wisdom is to him too long and too steep, the price too costly, and not to be afforded. Certainly this thought does not lie far distant from what the poet would say; but why does he say חכמות , and not חכמה ? This חכמות is not a numerical plur., so as to be translated with the Venet .: μετέωροι τῷ ἄφρονι αἱ ἐπιστῆμαι ; it is a plur., as Psa 49:4 shows; but, as is evident from the personification and the construction, Pro 1:20, one inwardly multiplying and heightening, which is related to חכמה as science or the contents of knowledge is to knowledge. That this plur. comes here into view as in chap. 1-9 ( vid ., vol. i. p. 34), is definitely accounted for in these chapters by the circumstance that wisdom was to be designated, which is the mediatrix of all wisdom; here, to be designated in intentional symphony with ראמות , whose plur. ending ôth shall be for that very reason, however, inalienable. Thus ראמות will be the name of a costly foreign bijouterie , which is mentioned in the Book of Job, where the unfathomableness and inestimableness of wisdom is celebrated; vid ., Job 27:18, where we have recorded what we had to say at the time regarding this word. But what is now the meaning of the saying that wisdom is to the fool a pearl or precious coral? Joël Bril explains: "The fool uses the sciences like a precious stone, only for ornament, but he knows not how to utter a word publicly,"This is to be rejected, because ראמות is not so usual a trinket or ornament as to serve as an expression of this thought. The third of the comparison lies in the rarity, costliness, unattainableness; the fool despises wisdom, because the expenditure of strength and the sacrifices of all kinds which are necessary to put one into the possession of wisdom deter him from it (Rashi). This is also the sense which the expression has when ראמות = רמות ; and probably for the sake of this double meaning the poet chose just this word, and not פנינים , גבישׁ , or any other name, for articles of ornament (Hitzig). The Syr. has incorrectly interpreted this play upon words: sapientia abjecta stulto ; and the Targumist: the fool grumbles ( מתרעם ) against wisdom.

(Note: This explanation is more correct than Levy's: he lifts himself up (boasts) with wisdom.)

He may also find the grapes to be sour because they hang too high for him; here it is only said that wisdom remains at a distance from him because he cannot soar up to its attainment; for that very reason he does not open his mouth in the gate, where the council and the representatives of the people have their seats: he has not the knowledge necessary for being associated in counselling, and thus must keep silent; and this is indeed the most prudent thing he can do.

Keil-Delitzsch: Pro 24:8

From wisdom, which is a moral good, the following proverb passes over to a kind of σοφία δαιμονιώδης :

He that meditateth to do evil,

We call such an one an intriguer.

A verbal explanation and definition like Pro 21:24 (cf. p. 29), formed like Pro 16:21 from נבון . Instead of בּעל־מזמּות [lord of mischief] in Pro 12:2, the expression is ' אישׁ מ (cf. at Pro 22:24). Regarding מזמות in its usual sense, vid ., Pro 5:2. Such definitions have of course no lexicographical, but only a moral aim. That which is here given is designed to warn one against gaining for himself this ambiguous title of a refined (cunning, versutus ) man; one is so named whose schemes and endeavours are directed to the doing of evil. One may also inversely find the turning-point of the warning in 8b: "he who projects deceitful plans against the welfare of others, finds his punishment in this, that he falls under public condemnation as a worthless intriguer"(Elster). But מזמות is a ῥῆμα μέσον , vid ., Pro 5:2; the title is thus equivocal, and the turning-point lies in the bringing out of his kernel: מחשּׁב להרע = meditating to do evil.

Keil-Delitzsch: Pro 24:9

This proverb is connected by זמת with Pro 24:8, and by אויל with Pro 24:7; it places the fool and the mocker over against one another.

The undertaking of folly is sin;

And an abomination to men is the scorner.

Since it is certain that for 9b the subject is "the scorner,"so also "sin"is to be regarded as the subject of 9a. The special meaning flagitium , as Pro 21:27, זמּה will then not have here, but it derives it from the root-idea "to contrive, imagine,"and signifies first only the collection and forthputting of the thoughts towards a definite end (Job 17:11), particularly the refined preparation, the contrivance of a sinful act. In a similar way we speak of a sinful beginning or undertaking. But if one regards sin in itself, or in its consequences, it is always a contrivance or desire of folly ( gen. subjecti ), or: one that bears on itself ( gen. qualitatis ) the character of folly; for it disturbs and destroys the relation of man to God and man, and rests, as Socrates in Plato says, on a false calculation. And the mocker (the mocker at religion and virtue) is תועבת לאדם . The form of combination stands here before a word with ל , as at Job 18:2; Job 24:5, and frequently. but why does not the poet say directly תועבת אדם ? Perhaps to leave room for the double sense, that the mocker is not only an abomination to men, viz., to the better disposed; but also, for he makes others err as to their faith, and draws them into his frivolous thoughts, becomes to them a cause of abomination, i.e. , of such conduct and of such thoughts as are an abomination before God (Pro 15:9, Pro 15:26).

Keil-Delitzsch: Pro 24:10

The last of these four distichs stands without visible connection:

Hast thou shown thyself slack in the day of adversity,

Then is thy strength small.

The perf. 10a is the hypothetic, vid ., at Pro 22:29. If a man shows himself remiss (Pro 18:9), i.e. , changeable, timorous, incapable of resisting in times of difficulty, then shall he draw therefrom the conclusion which is expressed in 10b. Rightly Luther, with intentional generalization, "he is not strong who is not firm in need."But the address makes the proverb an earnest admonition, which speaks to him who shows himself weak the judgment which he has to pronounce on himself. And the paronomasia צרה and צר may be rendered, where possible, "if thy strength becomes, as it were, pressed together and bowed down by the difficulty just when it ought to show itself (viz., להרחיב לך ), then it is limited, thou art a weakling."Thus Fleischer accordingly, translating: si segnis fueris die angustiae, angustae sunt vires tuae . Hitzig, on the contrary, corrects after Job 7:11, רוּחך "steplang7 Klemm (klamm) ist dein Mut "[= strait is thy courage]. And why? Of כסה [strength], he remarks, one can say כשׁל [it is weak] (Psa 31:11), but scarcely צר [strait, straitened]; for force is exact, and only the region of its energy may be wide or narrow. To this we answer, that certainly of strength in itself we cannot use the word כסה drow eht esu t in the sense here required; the confinement (limitation) may rather be, as with a stream, Isa 59:19, the increasing (heightening) of its intensity. But if the strength is in itself anything definite, then on the other hand its expression is something linear, and the force in view of its expression is that which is here called צר , i.e. , not extending widely, not expanding, not inaccessible. צר is all to which narrow limits are applied. A little strength is limited, because it is little also in its expression.

Keil-Delitzsch: Pro 24:11-12

Now, again, we meet with proverbs of several lines. The first here is a hexastich:

11 Deliver them that are taken to death,

And them that are tottering to destruction, oh stop them!

12 If thou sayest, "We knew not of it indeed,"-

It is not so: The Weigher of hearts, who sees through it,

And He that observeth thy soul, He knoweth it,

And requiteth man according to his work.

If אם is interpreted as a particle of adjuration, then אם־תּחשׂוך is equivalent to: I adjure thee, forbear not (cf. Neh 13:25 with Isa 58:1), viz., that which thou hast to do, venture all on it (lxx, Syr., Jerome). But the parallelism requires us to take together מטים להרג (such as with tottering steps are led forth to destruction) as object along with אם־תחשׂוך , as well as לקחים למּו֡ª (such as from their condition are carried away to death, cf. Exo 14:11) as object to הצּל , in which all the old interpreters have recognised the imper ., but none the infin . ( eripere ... ne cesses , which is contrary to Heb. idiom, both in the position of the words and in the construction). אם also is not to be interpreted as an interrogative; for, thus expressed, an retinetis ought rather to have for the converse the meaning: thou shalt indeed not do it! (cf. e.g. , Isa 29:16). And אם cannot be conditional: si prohibere poteris (Michaelis and others), for the fut. after אם has never the sense of a potential. Thus אם is, like לוּ , understood in the sense of utinam , as it is used not merely according to later custom (Hitzig), but from ancient times (cf. e.g. , Exo 32:32 with Gen 23:13). כּי־תאמר (reminding

(Note: Vid., my hebräischen Römerbrief, p. 14f.)

us of the same formula of the Rabbinical writings) introduces an objection, excuse, evasion, which is met by הלא ; introducing "so say I on the contrary,"it is of itself a reply, vid ., Deu 7:17. זה we will not have to interpret personally (lxx τοῦτον ); for, since Pro 24:11 speaks of several of them, the neut. rendering (Syr., Targ., Venet ., Luther) in itself lies nearer, and זה , hoc , after ידע , is also in conformity with the usus loq .; vid ., at Psa 56:10. But the neut. זה does not refer to the moral obligation expressed in Pro 24:11; to save human life when it is possible to do so, can be unknown to no one, wherefore Jerome (as if the words of the text were אין לאל ידנוּ זה ): vires non suppetunt . זה refers to the fact that men are led to the tribunal; only thus is explained the change of ידעתי , which was to be expected, into ידענוּ : the objection is, that one certainly did not know, viz., that matters had come to an extremity with them, and that a short process will be made with them. To this excuse, with pretended ignorance, the reply of the omniscient God stands opposed, and suggests to him who makes the excuse to consider: It is not so: the Searcher of hearts ( vid ., at Pro 16:2), He sees through it, viz., what goes on in thy heart, and He has thy soul under His inspection ( נצר , as Job 7:20 : lxx καὶ ὁ πλάσας ; יצרו , which Hitzig prefers, for he thinks that נצר must be interpreted in the sense of to guard, preserve; Luther rightly); He knows, viz., how it is with thy mind, He looks through it, He knows (cf. for both, Psa 139:1-4), and renders to man according to his conduct, which, without being deceived, He judges according to the state of the heart, out of which the conduct springs. It is to be observed that Pro 24:11 speaks of one condemned to death generally, and not expressly of one innocently condemned, and makes no distinction between one condemned in war and in peace. One sees from this that the Chokma generally has no pleasure in this, that men are put to death by men, not even when it is done legally as punishment for a crime. For, on the one side, it is true that the punishment of the murderer by death is a law proceeding from the nature of the divine holiness and the inviolability of the divine ordinance, and the worth of man as formed in the image of God, and that the magistrate who disowns this law as a law, disowns the divine foundation of his office; but, on the other side, it is just as true that thousands and thousands of innocent persons, or at least persons not worthy of death, have fallen a sacrifice to the abuse or the false application of this law; and that along with the principle of recompensative righteousness, there is a principle of grace which rules in the kingdom of God, and is represented in the O.T. by prophecy and the Chokma . It is, moreover, a noticeable fact, that God did not visit with the punishment of death the first murderer, the murderer of the innocent Abel, his brother, but let the principle of grace so far prevail instead of that of law, that He even protected his life against any avenger of blood. But after that the moral ruin of the human race had reached that height which brought the Deluge over the earth, there was promulgated to the post-diluvians the word of the law, Gen 9:6, sanctioning this inviolable right of putting to death by the hand of justice. The conduct of God regulates itself thus according to the aspect of the times. In the Mosaic law the greatness of guilt was estimated not externally (cf. Num 35:31), but internally, a very flexible limitation in its practical bearings. And that under certain circumstances grace might have the precedence of justice, the parable having in view the pardon of Absalom (2 Sam 14) shows. But a word from God, like Eze 18:23, raises grace to a principle, and the word with which Jesus (Joh 8:11) dismisses the adulteress is altogether an expression of this purpose of grace passing beyond the purpose of justice. In the later Jewish commonwealth, criminal justice was subordinated to the principle of predominating compassion; practical effect was given to the consideration of the value of human life during the trial, and even after the sentence was pronounced, and during a long time no sentence of death was passed by the Sanhedrim. But Jesus, who was Himself the innocent victim of a fanatical legal murder, adjudged, it is true, the supremacy to the sword; but He preached and practised love, which publishes grace for justice. He was Himself incarnate Love, offering Himself for sinners, the Mercy which Jahve proclaims by Eze 18:23. The so-called Christian state [" Citivas Dei "] is indeed in manifest opposition to this. But Augustine declares himself, on the supposition that the principle of grace must penetrate the new ear, in all its conditions, that began with Christianity, for the suspension of punishment by death, especially because the heathen magistrates had abused the instrument of death, which, according to divine right, they had control over, to the destruction of Christians; and Ambrosius went so far as to impress it as a duty on a Christian judge who had pronounced the sentence of death, to exclude himself from the Holy Supper. The magisterial control over life and death had at that time gone to the extreme height of bloody violence, and thus in a certain degree it destroyed itself. Therefore Jansen changes the proverb (Pro 24:11) with the words of Ambrosius into the admonition: Quando indulgentia non nocet publico, eripe intercessione, eripe gratia tu sacerdos, aut tu imperator eripe subscriptionie indulgentiae . When Samuel Romilly's Bill to abolish the punishment of death for a theft amounting to the sum of five shillings passed the English House of Commons, it was thrown out by a majority in the House of Lords. Among those who voted against the Bill were one archbishop and five bishops. Our poet here in the Proverbs is of a different mind. Even the law of Sinai appoints the punishment of death only for man-stealing. The Mosaic code is incomparably milder than even yet the Carolina . In expressions, however, like the above, a true Christian spirit rules the spirit which condemns all blood-thirstiness of justice, and calls forth to a crusade not only against the inquisition, but also against such unmerciful, cruel executions even as they prevailed in Prussia in the name of law in the reign of Friedrich Wilhelm I, the Inexorable.

Keil-Delitzsch: Pro 24:13-14

The proverb now following stands in no obvious relation with the preceding. But in both a commencement is made with two lines, which contain, in the former, the principal thought; in this here, its reason:

13 My son, eat honey, for it is good,

And honeycomb is sweet to thy taste.

14 So apprehend wisdom for thy soul;

When thou hast found it, there is a future,

And thy hope is not destroyed.

After its nearest fundamental thought, טוב , Arab. ṭejjib , means that which smells and tastes well; honey ( דּבשׁ , from דּבשׁ , to be thick, consistent) has, besides, according to the old idea ( e.g. , in the Koran), healing virtue, as in general bitterness is viewed as a property of the poisonous, and sweetness that of the wholesome. נפתו is second accus. dependent on אכל־ , for honey and honeycomb were then spoken of as different; נפת (from נפת , to pour, to flow out) is the purest honey (virgin-honey), flowing of itself out of the comb. With right the accentuation takes 13b as independent, the substantival clause containing the reason, "for it is good:"honeycomb is sweet to thy taste, i.e. , applying itself to it with the impression of sweetness; על , as at Neh 2:5; Psa 16:6 (Hitzig).

In the כּן of 14a, it is manifest that Pro 24:13 is not spoken for its own sake. To apprehend wisdom, is elsewhere equivalent to, to receive it into the mind, Pro 1:2; Ecc 1:17 (cf. דעת בינה , Pro 4:1, and frequently), according to which Böttcher also here explains: learn to understand wisdom. But כן unfolds itself in 14bc: even as honey has for the body, so wisdom has for the soul, beneficent wholesome effects. דעה חכמה is thus not absolute, but is meant in relation to these effects. Rightly Fleischer: talem reputa ; Ewald: sic ( talem ) scito spaientiam ( esse ) animae tuae , know, recognise wisdom as something advantageous to thy soul, and worthy of commendation. Incorrectly Hitzig explains אם־מצאת , "if the opportunity presents itself."Apart from this, that in such a case the words would rather have been כּי תמצא , to find wisdom is always equivalent to, to obtain it, to make it one's own, Pro 3:13; Pro 8:35; cf. Pro 2:5; Pro 8:9. דּעה

(Note: Write דּעה with Illuj after the preceding Legarmeh , like 12b, הוּא ( Thorath Emeth , p. 28).)

stands for דּעה , after the form רדה ; שׁבה (after Böttcher, §396, not without the influence of the following commencing sound), cf. the similar transitions of ā into ě placed together at Psa 20:4; the form דּעה is also found, but דּעה is the form in the Cod. Hilleli ,

(Note: Vid ., Strack's Prolegomena critica in V.T. (1872), p. 19.)

as confirmed by Moses Kimchi in Comm., and by David Kimchi, Michlol 101b. With ישׁו begins the apodosis (lxx, Jerome, Targ., Luther, Rashi, Ewald, and others). In itself, וישׁ (cf. Gen 47:6) might also continue the conditional clause; but the explanation, si inveneris ( eam ) et ad postremum ventum erit (Fleischer, Bertheau, Zöckler), has this against it, that ישׁ אחרית does not mean: the end comes, but: there is an end, Pro 23:18; cf. Pro 19:18; here: there is an end for thee, viz., an issue that is a blessed reward. The promise is the same as at Pro 23:18. In our own language we speak of the hope of one being cut off; (Arab.) jaz'a , to be cut off, is equivalent to, to give oneself up to despair.

Keil-Delitzsch: Pro 24:15-16

15 Lie not in wait, oh wicked man, against the dwelling of the righteous;

Assault not his resting-place.

16 For seven times doth the righteous fall and rise again,

But the wicked are overthrown when calamity falls on them.

The ארב [lying in wait] and שׁדּד [practising violence], against which the warning is here given, are not directed, as at Pro 1:11; Pro 19:26, immediately against the person, but against the dwelling-place and resting-place ( רבץ , e.g. , Jer 50:6, as also נוה , 3:33) of the righteous, who, on his part, does injustice and wrong to no one; the warning is against coveting his house, Exo 20:17, and driving him by cunning and violence out of it. Instead of רשׁע , Symmachus and Jerome have incorrectly read רשׁע daer , and from this misunderstanding have here introduced a sense without sense into Pro 24:15; many interpreters (Löwenstein, Ewald, Elster, and Zöckler) translate with Luther appositionally: as a wicked man, i.e. , "with mischievous intent,"like one stealthily lurking for the opportunity of taking possession of the dwelling of another, as if this could be done with a good intent: רשׁע is the vocative (Syr., Targ., Venet .: ἀσεβές ), and this address (cf. Psa 75:5.) sharpens the warning, for it names him who acts in this manner by the right name. The reason, 16a, sounds like an echo of Job 5:19. שׁבע signifies, as at Psa 119:164, seven times; cf. מאה , Pro 17:10. וקם (not וקם ) is perf. consec ., as וחי , e.g. , Gen 3:22 : and he rises afterwards (notwithstanding), but the transgressors come to ruin; בּרעה , if a misfortune befall them (cf. Pro 14:32), they stumble and fall, and rise no more.

Keil-Delitzsch: Pro 24:17-18

Warning against a vindictive disposition, and joy over its satisfaction.

17 At the fall of thine enemy rejoice not,

And at his overthrow let not thine heart be glad;

18 That Jahve see it not, and it be displeasing to Him,

And He turns away His anger from Him.

The Chethı̂b , which in itself, as the plur. of category, אויביך , might be tolerable, has 17b against it: with right, all interpreters adhere to the Kerı̂ אויבך (with i from ē in doubled close syllable, as in the like Kerı̂ , 1Sa 24:5). וּבבּשׁלו , for וּבהכּשׁלו , is the syncope usual in the inf . Niph . and Hiph ., which in Niph . occurs only once with the initial guttural (as בּעטף ) or half guttural ( לראות ). רעו is not adj. here as at 1Sa 25:3, but perf . with the force of a fut . (Symmachus: καὶ μὴ ἀρέσῃ ἐνώπιον αὐτοῦ ). The proverb extends the duty of love even to an enemy; for it requires that we do good to him and not evil, and warns against rejoicing when evil befalls him. Hitzig, indeed, supposes that the noble morality which is expressed in Pro 24:17 is limited to a moderate extent by the motive assigned in 18b. Certainly the poet means to say that God could easily give a gracious turn for the better, as to the punishment of the wicked, to the decree of his anger against his enemy; but his meaning is not this, that one, from joy at the misfortune of others, ought to desist from interrupting the process of the destruction of his enemy, and let it go on to its end; but much rather, that one ought to abstain from this joy, so as not to experience the manifestation of God's displeasure thereat, but His granting grace to him against whom we rejoice to see God's anger go forth.

(Note: This proverb, according to Aboth iv. 24, was the motto of that Samuel with the surname הקטן , who formulated ברכת המינים (the interpolation in the Schemone-Esre prayer directed against the schismatics): he thus distinguished between private enemies and the enemies of the truth.)

Keil-Delitzsch: Pro 24:19-20

Warning against envying the godless for their external prosperity:

19 Be not enraged on account of evil-doers,

Envy not the godless;

20 For the wicked men shall have no future,

The light of the godless is extinguished.

Ver. 19 is a variation of Psa 37:1; cf. also Pro 3:21 (where with בכל־דרכיו following the traditional תבחר is more appropriate than תתחר , which Hupfeld would here insert). תּתחר is fut. apoc . of התחרה , to be heated (to be indignant), distinguished from the Tiphel תּחרה , to be jealous. The ground and occasion of being enraged, and on the other side, of jealousy or envy, is the prosperity of the godless, Psa 73:3; cf. Jer 12:1. This anger at the apparently unrighteous division of fortune, this jealousy at the success in which the godless rejoice, rest on short-sightedness, which regards the present, and looks not on to the end. אחרית , merely as in the expression ' ישׁ אח , 14b (cf. Psa 37:37), always denotes the happy, glorious issue indemnifying for past sufferings. Such an issue the wicked man has not; his light burns brightly on this side, but one day it is extinguished. In 20b is repeated Pro 13:9; cf. Pro 20:20.

Keil-Delitzsch: Pro 24:21-22

A warning against rebellious thoughts against God and the king:

21 My son, honour Jahve and the king,

And involve not thyself with those who are otherwise disposed;

22 For suddenly their calamity ariseth,

And the end of their years, who knoweth it?

The verb שׁנה , proceeding from the primary idea of folding ( complicare, duplicare ), signifies transitively to do twice, to repeat, Pro 17:9; Pro 26:11, according to which Kimchi here inappropriately thinks on relapsing; and intransitively, to change, to be different, Est 1:7; Est 3:8. The Syr. and Targ. translate the word שׁטיי , fools; but the Kal ( טעמו ) שׁנה occurs, indeed, in the Syr., but not in the Heb., in the meaning alienata est ( mens ejus ); and besides, this meaning, alieni , is not appropriate here. A few, however, with Saadia (cf. Deutsch-Morgenländische Zeitschr . xxi. 616), the dualists (Manichees), understand it in a dogmatic sense; but then שׁונים must be denom. of שׁנים , while much more it is its root-word. Either שׁונים means those who change, novantes = novarum rerum studiosi , which is, however, exposed to this objection, that the Heb. שׁנה , in the transitive sense to change, does not elsewhere occur; or it means, according to the usus loq ., diversos = diversum sentientes (C. B. Michaelis and others), and that with reference to 21a: הממרים דבריהם ומצותם (Meîri, Immanuel), or משׁנים מנהג החכמה (Ahron b. Joseph). Thus they are called (for it is a common name of a particular class of men) dissidents, oppositionists, or revolutionaries, who recognise neither the monarchy of Jahve, the King of kings, nor that of the earthly king, which perhaps Jerome here means by the word detractoribus (= detractatoribus ). The Venet . incorrectly, σὺν τοῖς μισοῦσι , i.e. , שׂונאים . with ב at Pro 14:10, התערב meant to mix oneself up with something, here with עם , to mix oneself with some one, i.e. , to make common cause with him.

The reason assigned in Pro 24:22 is, that although such persons as reject by thought and action human and divine law may for a long time escape punishment, yet suddenly merited ruin falls on them. איד is, according to its primary signification, weighty, oppressive misfortune, vid ., i. 27. In יקוּם it is thought of as hostile power (Hos 10:14); or the rising up of God as Judge ( e.g. , Isa 33:10) is transferred to the means of executing judgment. פּיד (= פּוד of פוד or פיד ro פו , Arab. fâd , fut. jafûdu or jafı̂du , a stronger power of bâd , cogn. אבד ) is destruction (Arab. fied , fı̂d , death); this word occurs, besides here, only thrice in the Book of Job. But to what does שׁניהם refer? Certainly not to Jahve and the king (lxx, Schultens, Umbreit, and Bertheau), for in itself it is doubtful to interpret the genit. after פיד as designating the subject, but improper to comprehend God and man under one cipher. Rather it may refer to two, of whom one class refuse to God, the other to the king, the honour that is due (Jerome, Luther, and at last Zöckler); but in the foregoing, two are not distinguished, and the want of reverence for God, and for the magistrates appointed by Him, is usually met with, because standing in interchangeable relationship, in one and the same persons. Is there some misprint then in this word? Ewald suggests שׁניהם , i.e. , of those who show themselves as שׁונים ( altercatores ) towards God and the king. In view of קמיהם , Exo 32:25, this brevity of expression must be regarded as possible. But if this were the meaning of the word, then it ought to have stood in the first member ( איד שׁניהם ), and not in the second. No other conjecture presents itself. Thus שׁניהם is perhaps to be referred to the שׁונים , and those who engage with them: join thyself not with the opposers; for suddenly misfortune will come upon them, and the destruction of both (of themselves and their partisans), who knows it? But that also is not satisfactory, for after the address שׁניכם was to have been expected, 22b. Nothing remains, therefore, but to understand שׁניהם , with the Syr. and Targ., as at Job 36:11; the proverb falls into rhythms פּתאם and פּיד , שׁונים and שׁניהם . But "the end of their year"is not equivalent to the hour of their death (Hitzig), because for this פּידם (cf. Arab. feid and fı̂d , death) was necessary; but to the expiring, the vanishing, the passing by of the year during which they have succeeded in maintaining their ground and playing a part. There will commence a time which no one knows beforehand when all is over with them. In this sense, "who knoweth,"with its object, is equivalent to "suddenly ariseth,"with its subject. In the lxx, after Pro 24:22, there follow one distich of the relations of man to the word of God as deciding their fate, one distich of fidelity as a duty towards the king, and the duty of the king, and one pentastich or hexastich of the power of the tongue and of the anger of the king. The Heb. text knows nothing of these three proverbs. Ewald has, Jahrb . xi. 18f., attempted to translate them into Heb., and is of opinion that they are worthy of being regarded as original component parts of chap. 1-29, and that they ought certainly to have come in after Pro 24:22. We doubt this originality, but recognise their translation from the Heb. Then follows in the lxx the series of Prov; Pro 30:1-14, which in the Heb. text bear the superscription of "the Words of Agur;"the second half of the "Words of Agur,"together with the "Words of Lemuel,"stand after Pro 24:34 of the Heb. text. The state of the matter is this, that in the copy from which the Alexandrines translated the Appendix 30:1-31:9, stood half of it, after the "Words of the Wise"[which extend from Pro 22:17 to Pro 24:22], and half after the supplement headed "these also are from wise men"[Pro 24:23-34], so that only the proverbial ode in praise of the excellent matron [Pro 31:10] remains as an appendix to the Book of Hezekiah's collection, chap. 25-29.

Keil-Delitzsch: Pro 24:23-25

The curse of partiality and the blessing of impartiality:

Respect of persons in judgment is by no means good:

24 He that saith to the guilty, "Thou art in the right,"

Him the people curse, nations detest.

25 But to them who rightly decide, it is well,

And upon them cometh blessing with good.

Partiality is either called שׂאת פנים , Pro 18:5, respect to the person, for the partisan looks with pleasure on the פני , the countenance, appearance, personality of one, by way of preference; or הכּר־פּנים , as here and at Pro 28:21, for he places one person before another in his sight, or, as we say, has a regard to him; the latter expression is found in Deu 1:17; Deu 16:19. הכּיר ( vid ., Pro 20:11) means to regard sharply, whether from interest in the object, or because it is strange. בּל Heidenheim regards as weaker than לא ; but the reverse is the case ( vid ., vol. i. p. 204), as is seen from the derivation of this negative (= balj , from בּלה , to melt, to decay); thus it does not occur anywhere else than here with the pred. adj. The two supplements delight in this בל , Deu 22:29; Deu 23:7, 35. The thesis 23b is now confirmed in Pro 24:24 and Pro 24:25, from the consequences of this partiality and its opposite: He that saith ( אמר , with Mehuppach Legarmeh from the last syllable, as rightly by Athias, Nissel, and Michaelis, vid ., Thorath Emeth , p. 32) to the guilty: thou art right, i.e. , he who sets the guilty free (for רשׁע and צדּיק have here the forensic sense of the post-bibl. חיּב and זכּי ), him they curse, etc.; cf. the shorter proverb, Pro 17:15, according to which a partial, unjust judge is an abomination to God. Regarding נקב ( קבב ) here and at Pro 11:26, Schultens, under Job 3:8, is right; the word signifies figere , and hence to distinguish and make prominent by distinguishing as well as by branding; cf. defigere , to curse, properly, to pierce through. Regarding זעם , vid ., at Pro 22:14. עמּים and לאמּים (from עמם and לאם , which both mean to bind and combine) are plur. of categ.: not merely individuals, not merely families, curse such an unrighteous judge and abhor him, but the whole people in all conditions and ranks of society; for even though such an unjust judge bring himself and his favourites to external honour, yet among no people is conscience so blunted, that he who absolves the crime and ennobles the miscarriage of justice shall escape the vox populi . On the contrary, it goes well ( ינעם , like Pro 2:10; Pro 9:17, but here with neut. indef. subj. as ייטב , Gen 12:13, and frequently) with those who place the right, and particularly the wrong, fully to view; מוכיח is he who mediates the right, Job 9:33, and particularly who proves, censures, punishes the wrong, Pro 9:7, and in the character of a judge as here, Amo 5:10; Isa 29:21. The genitive connection ברכּת־טוב is not altogether of the same signification as יין הטּוב , wine of a good sort, Son 7:10, and אושׁת רע , a woman of a bad kind, Pro 6:24, for every blessing is of a good kind; the gen. טוב thus, as at Psa 21:4, denotes the contents of the blessing; cf. Eph 1:3, "with all spiritual blessings,"in which the manifoldness of the blessing is presupposed.

Keil-Delitzsch: Pro 24:26

Then follows a distich with the watchword נצחים :

26 He kisseth the lips

Who for the end giveth a right answer.

The lxx, Syr., and Targ. translate: one kisseth the lips who, or: of those who...; but such a meaning is violently forced into the word (in that case the expression would have been שׂפתי משׁיב or שׂפתים משׁיבים ). Equally impossible is Theodotion's χείλεσι καταφιληθήσεται , for ישּׁק cannot be the fut. Niph . Nor is it: lips kiss him who... (Rashi); for, to be thus understood, the word ought to have been למשׁיב . משׁיב is naturally to be taken as the subj., and thus it supplies the meaning: he who kisseth the lips giveth an excellent answer, viz., the lips of him whom the answer concerns (Jerome, Venet ., Luther). But Hitzig ingeniously, "the words reach from the lips of the speaker to the ears of the hearer, and thus he kisses his ear with his lips."But since to kiss the ear is not a custom, not even with the Florentines, then a welcome answer, if its impression is to be compared to a kiss, is compared to a kiss on the lips. Hitzig himself translates: he commends himself with the lips who...; but נשׁՀ§ may mean to join oneself, Gen 41:40, as kissing is equivalent to the joining of the lips; it does not mean intrans. to cringe. Rather the explanation: he who joins the lips together...; for he, viz., before reflecting, closed his lips together (suggested by Meîri); but נשׁק , with שׂפתים , brings the idea of kissing, labra labris jungere , far nearer. This prevails against Schultens' armatus est ( erit ) labia , besides נשׁק , certainly, from the primary idea of connecting (laying together) ( vid ., Psa 78:9), to equip (arm) oneself therewith; but the meaning arising from thence: with the lips he arms himself... is direct nonsense. Fleischer is essentially right, Labra osculatur ( i.e. , quasi osculum oblatum reddit ) qui congrua respondet . Only the question has nothing to do with a kiss; but if he who asks receives a satisfactory answer, an enlightening counsel, he experiences it as if he received a kiss. The Midrash incorrectly remarks under דּברים נצחים , "words of merited denunciation,"according to which the Syr. translates. Words are meant which are corresponding to the matter and the circumstances, and suitable for the end (cf. Pro 8:9). Such words are like as if the lips of the inquirer received a kiss from the lips of the answerer.

Keil-Delitzsch: Pro 24:27

Warning against the establishing of a household where the previous conditions are wanting:

Set in order thy work without,

And make it ready for thyself beforehand in the fields, -

After that then mayest thou build thine house.

The interchange of בּחוּץ and בּשּׂדה shows that by מלאכת השּׂדה field-labour, 1Ch 27:26, is meant. הכין , used of arrangement, procuring, here with מלאכה , signifies the setting in order of the word, viz., the cultivation of the field. In the parallel member, עתּדה , carrying also its object, in itself is admissible: make preparations (lxx, Syr.); but the punctuation עתּדהּ (Targ., Venet .; on the other hand, Jerome and Luther translate as if the words were ועתדה השּׂדה ) is not worthy of being contended against: set it (the work) in the fields in readiness, i.e. , on the one hand set forward the present necessary work, and on the other hand prepare for that which next follows; thus: do completely and circumspectly what thy calling as a husbandman requires of thee - then mayest thou go to the building and building up of thy house ( vid ., at Pro 24:3, Pro 14:1), to which not only the building and setting in order of a convenient dwelling, but also the bringing home of a housewife and the whole setting up of a household belongs; prosperity at home is conditioned by this - one fulfils his duty without in the fields actively and faithfully. One begins at the wrong end when he begins with the building of his house, which is much rather the result and goal of an intelligent discharge of duty within the sphere of one's calling. The perf ., with ו after a date, such as אחר , עוד מעט , and the like, when things that will or should be done are spoken of, has the fut. signification of a perf. consec ., Gen 3:5; Exo 16:6., Pro 17:4; Ewald, §344b.

Keil-Delitzsch: Pro 24:28

Warning against unnecessary witnessing to the disadvantage of another:

Never be a causeless witness against thy neighbour;

And shouldest thou use deceit with thy lips?

The phrase עד־חנּם does not mean a witness who appears against his neighbour without knowledge of the facts of the case, but one who has no substantial reason for his giving of testimony; חנּם means groundless, with reference to the occasion and motive, Pro 3:30; Pro 23:29; Pro 26:2. Other designations stood for false witnesses (lxx, Syr., Targ.). Rightly Jerome, the Venet ., and Luther, without, however, rendering the gen. connection עד־חנם , as it might have been by the adj.

In 28b, Chajûg derives והפתּית from פּתת , to break in pieces, to crumble; for he remarks it might stand, with the passing over of ô into î , for והפתּות [and thou wilt whisper]. But the ancients had no acquaintance with the laws of sound, and therefore with naive arbitrariness regarded all as possible; and Böttcher, indeed, maintains that the Hiphil of פתת may be הפתּית as well as הפתּות ; but the former of these forms with î could only be metaplastically possible, and would be הפתּית ( vid ., Hitzig under Jer 11:20). And what can this Hiph . of פתת mean? "To crumble"one's neighbours (Chajûg) is an unheard of expression; and the meanings, to throw out crumbs, viz., crumbs of words (Böttcher), or to speak with a broken, subdued voice (Hitzig), are extracted from the rare Arab. fatâfit (faṭafiṭ ), for which the lexicographers note the meaning of a secret, moaning sound. When we see והפתית standing along with בּשׂפתיך , then before all we are led to think of פתה [to open], Pro 20:19; Ps. 73:36. But we stumble at the interrog. ה , which nowhere else appears connected with ו . Ewald therefore purposes to read והפתּית [and will open wide] (lxx μηδὲ πλατύνου ): "that thou usest treachery with thy lips;"but from הפתה , to make wide open, Gen 9:27, "to use treachery"is, only for the flight of imagination, not too wide a distance. On וה , et num , one need not stumble; והלוא , 2Sa 15:35, shows that the connection of a question by means of ו is not inadmissible; Ewald himself takes notice that in the Arab. the connection of the interrogatives 'a and hal with w and f is quite common;

(Note: We use the forms âwa , âba , âthûmm , for we suppose the interrogative to the copula; we also say fahad , vid ., Mufaṣsal , p. 941.)

and thus he reaches the explanation: wilt thou befool then by thy lips, i.e. , pollute by deceit, by inconsiderate, wanton testimony against others? This is the right explanation, which Ewald hesitates about only from the fact that the interrog. ה comes in between the ו consec . and its perf ., a thing which is elsewhere unheard of. But this difficulty is removed by the syntactic observation, that the perf . after interrogatives has often the modal colouring of a conj. or optative, e.g. , after the interrog. pronoun, Gen 21:7, quis dixerit , and after the interrogative particle, as here and at 2Ki 20:9, iveritne , where it is to be supplied ( vid ., at Isa 38:8). Thus: et num persuaseris ( deceperis ) labiis tuis , and shouldest thou practise slander with thy lips, for thou bringest thy neighbour, without need, by thy uncalled for rashness, into disrepute? "It is a question, âl'nakar (cf. Pro 23:5), for which 'a (not hal ), in the usual Arab. interrogative: how, thou wouldest? one then permits the inquirer to draw the negative answer: "No, I will not do it"(Fleischer).

Keil-Delitzsch: Pro 24:29

The following proverb is connected as to its subject with the foregoing: one ought not to do evil to his neighbour without necessity; even evil which has been done to one must not be requited with evil:

Say not, "As he hath done to me, so I do to him:

I requite the man according to his conduct."

On the ground of public justice, the talio is certainly the nearest form of punishment, Lev 24:19.; but even here the Sinaitic law does not remain in the retortion of the injury according to its external form (it is in a certain manner practicable only with regard to injury done to the person and to property), but places in its stead an atonement measured and limited after a higher point of view. On pure moral grounds, the jus talionis ("as thou to me, so I to thee") has certainly no validity. Here he to whom injustice is done ought to commit his case to God, Pro 20:22, and to oppose to evil, not evil but good; he ought not to set himself up as a judge, nor to act as one standing on a war-footing with his neighbour (Jdg 15:11); but to take God as his example, who treats the sinner, if only he seeks it, not in the way of justice, but of grace (Exo 34:6.). The expression 29b reminds of Pro 24:12. Instead of לאדם , there is used here, where the speaker points to a definite person, the phrase לאישׁ . Jerome, the Venet ., and Luther translate: to each one, as if the word were vocalized thus, לאישׁ (Ps. 62:13).

Keil-Delitzsch: Pro 24:30-34

A Mashal ode of the slothful, in the form of a record of experiences, concludes this second supplement ( vid ., vol. i. p. 17):

30 The field of a slothful man I came past,

And the vineyard of a man devoid of understanding.

31 And, lo! it was wholly filled up with thorns;

Its face was covered with nettles;

And its wall of stones was broken down.

32 But I looked and directed my attention to it;

I saw it, and took instruction from it:

33 "A little sleep, a little slumber,

A little folding of the hands to rest.

34 Then cometh thy poverty apace,

And thy want as an armed man."

The line 29b with לאישׁ is followed by one with אישׁ . The form of the narrative in which this warning against drowsy slothfulness is clothed, is like Psa 37:35. The distinguishing of different classes of men by אישׁ and אדם (cf. Pro 24:20) is common in proverbial poetry. עברתּי , at the close of the first parallel member, retains its Pathach unchanged. The description: and, lo! ( הנּהו , with Pazer , after Thorath Emeth , p. 34, Anm. 2) it was... refers to the vineyard, for נדר אבניו (its stone wall, like Isa 2:20, "its idols of silver") is, like Num 22:24; Isa 5:5, the fencing in of the vineyard. עלה כלּו , totus excreverat ( in carduos ), refers to this as subject, cf. in Ausonius: apex vitibus assurgit ; the Heb. construction is as Isa 5:6; Isa 34:13; Gesen. §133, 1, Anm. 2. The sing. קמּשׁון of קמּשׁונים does not occur; perhaps it means properly the weed which one tears up to cast it aside, for (Arab.) kumâsh is matter dug out of the ground.

(Note: This is particularly the name of what lies round about on the ground in the Bedouin tents, and which one takes up from thence (from ḳamesh , cogn. קבץ קמץ , ramasser , cf. the journal המגיד , 1871, p. 287b); in modern Arab., linen and matter of all kinds; vid ., Bocthor , under linge and étoffe .)

The ancients interpret it by urticae ; and חרוּל , plur. חרלּים (as from חרל ), R. חר , to burn, appears, indeed, to be the name of the nettle; the botanical name (Arab.) khullar (beans, pease, at least a leguminous plant) is from its sound not Arab., and thus lies remote.

(Note: Perhaps ὄλυρα , vid ., Lagarde's Gesamm. Abhandl . p. 59.)

The Pual כּסּוּ sounds like Psa 80:11 (cf. כּלּוּ , Psa 72:20); the position of the words is as this passage of the Psalm; the Syr., Targ., Jerome, and the Venet . render the construction actively, as if the word were כּסּוּ .

In Pro 24:32, Hitzig proposes to read ואחזה : and I stopped (stood still); but אחז is trans., not only at Ecc 7:9, but also at Ecc 2:15 : to hold anything fast; not: to hold oneself still. And for what purpose the change? A contemplating and looking at a thing, with which the turning and standing near is here connected, manifestly includes a standing still; ראיתי , after ואחזה , is, as commonly after הביט ( e.g. , Job 35:5, cf. Isa 42:18), the expression of a lingering looking at an object after the attention has been directed to it. In modern impressions, ואחזה אנכי are incorrectly accentuated; the old editions have rightly ואחזה with Rebîa ; for not אנכי ' וא , but אנכי אשׁית are connected. In Pro 8:17, this prominence of the personal pronoun serves for the expression of reciprocity; elsewhere, as e.g. , Gen 21:24; 2Ki 6:3, and particularly, frequently in Hosea, this circumstantiality does not make the subject prominent, but the action; here the suitable extension denotes that he rightly makes his comments at leisure (Hitzig). שׁית לב is, as at Pro 22:17, the turning of attention and reflection; elsewhere לקח מוּסר , to receive a moral, Pro 8:10, Jer 7:28, is here equivalent to, to abstract, deduce one from a fact, to take to oneself a lesson from it. In Pro 24:33 and Pro 24:34 there is a repetition of Pro 6:9-10. Thus, as Pro 24:33 expresses, the sluggard speaks to whom the neglected piece of ground belongs, and Pro 24:34 places before him the result. Instead of כמהלּך of the original passage [Pro 6:9-10], here מתהלך , of the coming of poverty like an avenging Nemesis; and instead of וּמחסרך , here וּמחסריך (the Cod. Jaman . has it without the י ), which might be the plene written pausal form of the sing. ( vid ., at Pro 6:3, cf. Pro 6:11), but is more surely regarded as the plur.: thy deficits, or wants; for to thee at one time this, and at another time that, and finally all things will be wanting. Regarding the variants ראשׁך and רישׁך (with א in the original passage, here in the borrowed passage with י ), vid ., at Pro 10:4. כּאישׁ מגן is translated in the lxx by ὥσπερ ἀγαθὸς δρομεύς ( vid ., at Pro 6:11); the Syr. and Targ. make from it a גּברא טבלרא , tabellarius , a letter-carrier, coming with the speed of a courier.

Constable: Pro 22:17--25:1

III. WISE SAYINGS 22:17--24:34

A third major section of the Book of Proverbs begins with 22:17. This is clear from several indicators. The proverbs lengthen out again from the typical one verse couplet that characterizes 10:1-26:16 (cf. chs. 1-9). The phrase "my son" appears again as in chapters 1-9. The reason the writer gave the following proverbs (22:17-21) introduces the first sub-section (22:17-23:11). We read in 22:20 (in the Hebrew text) that a group of 30 sayings will follow.

The emphasis in 22:17-24:34 is on the importance of applying the instruction previously given.

Emphasis	Section
The value of wisdom	chs. 1-9
The examples of wisdom	10:1-22:16
The application of wisdom	22:17-24:34

The reason many scholars believe Solomon did not write the 36 sayings of the wise (22:17-24:34) is this. The title, "These also are sayings of the wise [or sages, plural]," in 24:23a suggests several writers rather than one.

"The plur. sages points to the existence of a special class of wise men, who were oral teachers or writers. The utterances of these men formed a distinct body of thought, part of which is preserved in the Book of Proverbs . . ."¹⁵⁶

The word "also" in 24:23a apparently refers to the similar title in 22:17 suggesting that these sages, not Solomon, wrote the proverbs in 22:17-24:22.

The 36 sayings divide into two groups: "the [30] words of the wise" (22:17), and six more "sayings of the wise" (24:23).

Constable: Pro 22:17--24:23

A. Thirty Sayings of the Wise 22:17-24:22

Many scholars have called attention to the similarities between Proverbs 22:17-24:22, the 30 sayings of the wise, and The Instruction of Amen-em-Ope.¹⁵⁷ The Instruction of Amen-em-Ope is a piece of Egyptian wisdom literature that scholars have dated in the New Kingdom period (ca. 1558-1085 B.C.). Both sets of proverbs contain 30 sayings each, both use the "my son" terminology, and both follow the same structural design. This design includes an introduction stating why the writer gave the instruction followed by 30 independent sections of sayings on diverse subjects. However a difference between these two collections is significant. The writer or writers of the biblical proverbs, evidently not Solomon, said their purpose was that the readers' "trust may be in the Lord" (22:19). However, Amen-em-Ope expressed no such hope nor any belief in a personal God. As I mentioned earlier in these notes, the biblical writers' purpose and faith distinguish the Book of Proverbs from all other ancient Near Eastern wisdom literature.¹⁵⁸

Constable: Pro 23:13--24:23

The last 20 sayings 23:13-24:22

23:13-14 The sage again advocated discipline. Beating with a rod is not the only form of discipline advocated in Proverbs. It is simply one form used here as a poetic parallel to discipline (Heb. musar, moral correction). Other forms of discipline (reproof, temporary isolation, "grounding," etc.) may be more appropriate in some situations with children of differing ages and temperaments. These verses assure the parent that the child will not only survive the discipline, but he or she will survive because of it.

"The idea is that discipline helps the child to live a full life; if he dies (prematurely), it would be a consequence of not being trained. In Proverbs such a death might be moral and social as well as physical."¹⁶⁶

23:15-16 This saying balances the previous one. The child's choice is as vital as the parent's discipline. The affectionate "My son" adds a warm touch and removes any inference that the writer enjoyed whipping his child. This father's greatest concern was that his son should learn wisdom. Parents receive joy when they observe their children making wise choices.

23:17-18 The long view, even beyond death, is essential to avoiding envy of the wicked who frequently prosper in this life. We should always be zealous for the fear of the Lord. Looking up (v. 17) and looking ahead (v. 18) can help us avoid envying sinners.¹⁶⁷

23:19-21 Overindulgence in food and drink normally leads to sleepiness, then laziness, then poverty We should avoid the constant companionship of people marked by these characteristics. Excessive eating and drinking are usually symptoms of deeper problems.¹⁶⁸ This saying also implies that the influence of bad companions is strong.

23:22-23 Heeding wise parental instruction is hard for some children, but it is necessary for them to become wise. By listening to and obeying his or her parents the child learns to listen to and obey God. Submission to parental authority makes submission to divine authority easier. Honoring parents here means listening (paying attention) to their instructions.¹⁶⁹

23:24-25 Note again that righteousness and wisdom were synonymous in the mind of the writer (v. 24). Children who follow God's way of wisdom not only bring joy to themselves but also to their parents.

23:26-28 Another exhortation to apply what follows prefaces this saying. It is especially important. Our culture glamorizes sexual promiscuity, but these verses reveal its true consequences: entrapment, constraint, painful loss, and treachery. Two types of harlots are in view: the unmarried (Heb. zonah, "harlot" or "prostitute") and the married (nokriyah, "adulterous woman" or "wayward wife," v. 27).

23:29-35 This classic description of drunkenness ironically illustrates the folly of that vice. The father urges his son to remember how too much drinking will end so its present enjoyment will not captivate him.

"While alcoholism is a medical problem, it is also a moral problem because it involves choices and brings danger to other people."¹⁷⁰

24:1-2 Previously the writer cited the end of evil companions as motivation to avoid their company (23:17-18). Here it is their essential character that is the basis for the same advice.

24:3-4 The house in view is probably one's life experience including literal houses, one's household, his business, etc. (cf. Matt. 7:24-27). If it takes wisdom to build a house, it takes even more wisdom to build a household. Wisdom is essential for all domestic enterprises.

"The replacement of book shelves by television sets and of the study by the den' in modern homes (regressing from human to bestial habitats!) is a sad commentary on our times."¹⁷¹

24:5-6 Again we see that the wise person is not completely self-reliant. He recognizes his own imperfection and looks to others to supplement his own personal deficiencies. "Wage war" means to seek to overcome any obstacle one may face in life. Wise strategy is always more important than mere strength.

Christians need to overcome the obstacle of understanding the meaning of Scripture before we can apply it to our own lives and explain it to others. For this God has given us a multitude of counselors in the writers of commentaries and other Bible study aids. The Christian is a fool who does not listen to these counselors by reading what they have written to supplement and check his or her own understanding of the text.

24:7 Wisdom is beyond the fool's reach. Therefore he does not--if he has any wisdom at all--seek to give advice in the decision-making places of his world.¹⁷²

24:8-9 Other people will despise the person who dreams up plans that end in evil. Such planning is sin and the work of a fool. Fools are not necessarily unintelligent, but their plans result in sin.¹⁷³

24:10 The day of distress is a day when trouble comes. If a person does not persevere but quits under this pressure, he shows that he does not have strength that is a fruit of possessing wisdom (cf. 24:5a). We never know our true strength until we find ourselves in situations that demand much from us. Weak people plead adverse conditions so they can justify quitting.¹⁷⁴

24:11-12 The people carried away in verse 11 are evidently innocent captives or oppressed individuals. We have a responsibility to help such people. If we claim ignorance of their condition as a reason for not helping them, we need to remember that God knows the true condition of our heart and will requite us accordingly. We are responsible to rescue those who are in mortal danger. This includes warning and teaching those who are hastening to destruction.¹⁷⁵

"In Proverbs 24:12 Yahweh is represented as one who weighs the heart.' This figure goes back to the Egyptian god Thoth, who is often represented as standing at the judgment of the dead beside the scales with the human heart."¹⁷⁶

The concept of God weighing the heart was also very old in Israelite theology going back as far as the Garden of Eden (Gen. 3:17-19).

24:13-14 The writer pictured the pleasantness and desirability of wisdom in this saying. It prepares for the future. Folly does not.

24:15-16 To make a point the speaker spoke to his son as though he was addressing a wicked man in this saying. This device gives the warning more force since the wicked man's main concern is his own self-interest. The point is that the righteous is resilient because he trusts in God. Furthermore God defends the righteous. Virtue triumphs in the end.¹⁷⁷

24:17-18 To complete the thought we might add at the end of this saying "and turn it on you." Gloating over someone else's misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44). Fear of God's displeasure should warn the wise away from this attitude and activity.

24:19-20 The sage again addressed the problem of envying wicked people who enjoy temporary prosperity (cf. 23:17; 24:1). The lamp is the life of the wicked. They are doomed; they will have no good outcome for their lives.¹⁷⁸

24:21-22 The change in view is deviation from the will of God or the laws of the king. The phrase "both of them" (v. 22) refers to God and the king. The structure is again chiastic to emphasize the central thought of the proverb. People should fear God and the government because they both punish rebels (cf. Rom. 13:1-7; 1 Pet. 2:17).

This concludes the so-called 30 sayings of the wise as is clear from 24:23a.

Constable: Pro 24:23-34

B. Six More Sayings of the Wise 24:23-34

The first sentence in 24:23 indicates that what follows was not part of the collection of 30 sayings that preceded. Other wise men (lit. sages) evidently provided these proverbs.

24:23-25 This saying advocates justice and straight talk. It is particularly relevant for judges of all kinds.

24:26 One paraphrase of this verse is as follows: "The right word spoken seals all, like a kiss on the lips."¹⁷⁹ Truthful speech is a mark of friendship.

"As a sincere kiss shows affection and is desirable, so an honest (and perhaps straightforward) answer shows a person's concern and therefore is welcomed."¹⁸⁰

24:27 The farmer must pay more attention to the cultivation of his fields than to his personal comfort. Likewise everyone should put a well-ordered life, including financial security, ahead of getting married and starting a family. In a broader application, we should keep first things first.¹⁸¹

24:28 Being a witness against a neighbor means testifying against someone. Keep quiet unless your testimony is necessary, and keep truthful when you do speak.

24:29 The quotation expresses the opposite of the golden rule (cf. 20:22; Matt. 5:43-45; Rom. 12:9).

24:30-34 Poverty comes as a robber in that it overtakes the sluggard surprisingly and or suddenly. Continued laziness leads to poverty.

This section of 36 wise sayings begins and ends with a reference to the poor (cf. 22:22-23; 24:30-34). Poverty has some obvious connections with folly, though not every poor person is a fool.

Tafsiran/Catatan -- Lainnya

Evidence: Pro 24:3-4

Jesus Christ and His teachings are the only sure foundation. See Col 1:9 ; Mat 7:24 .

Evidence: Pro 24:9

Never be discouraged when a man mocks you when you are preaching the gospel. Your love, gentleness, and reasonableness will be seen to contrast his foolishness.

Evidence: Pro 24:11-12

Surely these verses were written for those slothful servants who shun the task of evangelism. See Mat 25:14-30 .

Evidence: Pro 24:12

Nothing can damn a man but his own righteousness; nothing can save him but the righteousness of Christ. CHARLES SPURGEON

Evidence: Pro 24:25

We are to " preach the word; be instant in season, [and] out of season," and to " reprove, rebuke, exhort with all longsuffering and doctrine" ( 2Ti 4:2 ). Do this, and you will have the promise of the blessing of God.

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 24 (Pendahuluan Pasal)

Overview

Poole: Proverbs 24 (Pendahuluan Pasal)

CHAPTER 24

Their company or manner of life.

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.

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

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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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.