The book of Proverbs

Front matter

Class

American Commentary on the Old Testament.

Prof. GEORGE R. BERRY

Chapter I

1 THE Proverbs of Solomon the Son of David, king of Israel ;

2 To know wisdom and instruction ; to perceive the words of understanding ;

3 To receive the instruction of wisdom, justice, and judgment, and equity ;

4 To give subtilty to the simple, to the young man knowledge and discretion.

1 THE proverbs of Solomon the son of David, king of Israel :

2 To know wisdom and instruction ;

To discern the words of understanding ;

3 To receive instruction in wise dealing,

In righteousness and judgement and equity ;

4 To give subtilty to the simple,

To the young man knowledge and discretion :

writer from the preceding. The connection of thought of ver. 20-33 may be summarized : Ver. 20, 21, wisdom is personified and introduced as speaking in the city. Ver. 22, 23, the fools are invited to turn to wisdom and become wise.

Ver. 24-28, rejection of such invitations will result in the coming of days of disaster in which they will apply to wisdom for help and be refused. Ver. 29, 30, reason for the refusal. Ver. 31, further statement of the evil consequences.

Ver. 32, 33, statement of the general principle : rejection of wisdom brings disaster, even death ; acceptance brings prosperity.

1. Although the title, see Introduction, this verse is closely connected with the following verses, as is shown by the fact that grammatically they belong with it. Proverbs. The Hebrew word so rendered, ^ashal, is one

concerning whose general meaning and original force there is much difference of opinion.

The probability is, however, that the original meaning of the verb from which it is derived, Vc/D, mdshal, is to be like. This may be inferred with approximate certainty from the fact that it is the meaning found in a few examples in the Hebrew, and is the only meaning found in the same verbal root in the Arabic, Ethiopic, Aramaic, and Assyrian. The meaning stand for, represent, given as the original meaning in Ges.-Buhl 13 , B. D. B., and elsewhere, is not so probable as the one just mentioned, because it is only found in a derived stem of the Arabic, and can easily have come from the other meaning. The fundamental meaning of the noun is therefore likeness. By B.D.B. the word has been thought to refer simply to the parallelism of clauses, and by Toy to be a description of all poetry as " made by the juxtaposition of related ideas," but both these explanations seem too superficial, and fail to account for the fact that the word is seldom if ever used simply to describe poetry as such.

Konig (" Stilistik," p. 80 f.), starting from the original meaning of likeness or identity, considers the meaning of the word to be sentence, or combination, so that it is applicable to almost any kind of sentence. This also is open to the objection that such a general meaning of the word seems strange in view of its very limited use. The obvious view is the common older one, that by likeness is meant a comparison.

That the meaning has been broadened considerably beyond this in use is natural, more natural, in fact, than the limitation of meaning assumed by many. The common meanings of the word, then, in their probable order of development, are as follows: (1) A comparison, referring to such as are found in Prov. 10 : 26; 16 : 24. (2) A parable, which involves the element of comparison, as in Ezek. 17 : 2 ; 20 : 49 ; 24 : 3 ; (3) An aphorism, a proverb. Since these often contained comparisons, it was natural that the meaning of the word should be broadened so as to include them. The proverbs may be of a popular nature or not. (4) It is also broadened still further and used of longer poems or discourses, which yet are similar to proverbs in being sententious or enigmatical, as in Num. 21 : 27 ; 23 : 7 ; Isa. 14 : 4. It is interesting to note that the word rendered parable in the New Testament has a similar derivation and range of meanings. The meaning in this verse is (3), which is the only meaning found in the book of Proverbs, the other passages where it occurs being 1:6; 26 : 7, 9 ; 10 : 1 ; and 25 : 1 ; the last two in titles.

2-4. To know. The infinitives in ver. 2-4 are dependent on ver. 1, and need something supplied to bring out the meaning in English, which is, the proverbs of Solomon are given in order that one may know, etc. The subject of the infinitive "to know" is indefinite, but refers to those intended to be instructed by the proverbs ; the implied subject is the same throughout ver. 2 and 3. 4. Here there is a change of subject, the subject of "to give" being the proverbs of ver. 1. Simple really means inexperienced; this may be in a good sense, unacquainted with evil, as in Prov. 21 : 11 ; Ps. 19 : 7; 119 : 130; more often in a bad sense, easily led astray, see especially Prov. 9 : 16. Here it is in a good sense. It is especially appropriate to the young, who are shown by the parallelism to be meant here. The young man, better, a young man. This indicates that the collection of proverbs was intended especially

Ch. I.]

5 A wise man will hear, and will increase learning ; and a man of understanding shall attain unto wise counsels ;

6 To understand a proverb, and the interpretation ; the words of the wise, and their dark sayings.

7 The fear of the Lord is the beginning of knowledge : but fools despise wisdom and instruction.

8 My son, hear the instruction of thy father, and forsake not the law of thy mother :

9 For they shall be an ornament of grace unto thy head, and chains about thy neck.

10 My son, if sinners entice thee, consent thou not.

11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without

cause :

5 That the wise man may hear, and increase in

learning ;

And that the man of understanding may attain unto sound counsels :

6 To understand a proverb, and a figure ;

The words of the wise, and their dark sayings.

7 The fear of the Lord is the beginning of knowl-

edge :

But the foolish despise wisdom and instruction.

8 My son, hear the instruction of thy father, And forsake not the law of thy mother :

9 For they shall be a chaplet of grace unto thy

head,

And chains about thy neck.

10 My son, if sinners entice thee, Consent thou not.

11 If they say, Come with us, Let us lay wait for blood,

Let us lurk privily for the innocent without cause ;

for those who are young and, as a shows, inexperienced. 5. Bender : Let a wise man hear and increase in learning, and let a man of understanding attain unto sound counsels. This is the natural and literal rendering. It is to be regarded as parenthetical, indicating that the proverbs are not intended exclusively for the young, but contain an exhortation to the older who are already wise to profit by them as well. 6. To understand is to be connected not with ver. 1, but with ver. 2-4, the subject being the same. The understanding of ver. 6 is the result of the instruction of ver. 2-4. Figure probably means an enigmatical saying. Dark sayings, literally riddles, here probably a saying more or less obscure ; it may be rendered apothegm.

7. The fear of the Lord (Jehovah). 1 This evidently means the fear of man toward Jehovah ; the same phrase in Ps. Ill : 10 ; Prov. 9 : 10; similar in Job 28 : 28. Beginning. The Hebrew word sometimes means that which is first in value, the most important. Here, however, the meaning is shown to be first in time, beginning, by the very similar verse 9 : 10, where another word is used which must have the latter meaning. Ps. Ill : 10 has the same thought, which is expressed somewhat more strongly in Job 28 : 28. This verse shows the meaning of wisdom in the writer's mind ; it is not simply philosophy or speculation, but includes necessarily a religious element. This is true in the usage of Proverbs as a whole, and to some extent in the general Old Testament usage.

8. Nearly identical with 6 : 20. My son.

This does not indicate relationship, but is the address of the writer as a teacher to a learner supposed to be young. It thus connects itself with ver. 4. The phrase affords no reason for supposing, however, as some have done, that

1 In cases like this the rendering there were formal schools in the time of the writer in which wise men taught. It is more naturally merely an indication of the literary form chosen, that of the instruction of a teacher to young men. Law. The Hebrew word here used, rnin, tora, had originally the meaning direction. From this came the similar meaning teaching, which was afterward given the specific meaning law. Here the meaning is not law, but teaching, as the connection shows, which should be the)translation. The word should be so translated also in all the other passages in which it occurs in Proverbs, viz, 3 : 1 ; 4: 2; 6 : 20, 23 ; 7 : 2 ; 13 : 14 ; 28 : 4, 7, 9 ; 29 : 18. See note on last passage. 9. Chaplet means wreath, garland, as of flowers. Of grace means graceful, delightful.

The same word is rendered pleasant in 5 : 19 and precious in 17 : 8. Chains. The Hebrew word occurs elsewhere only in Judg. 8 : 26 ; Cant. 4 : 9, and in both passages, as here, means an ornamental chain. In both clauses of ver. 9 the thought is that this teaching is an adornment, i. e., to the inner man. See similar thought and phraseology in Prov. 3 : 22, and similar phraseology with a somewhat different thought in 3 : 3; 6 : 21. 10. Sinners. This is the general term, but the following context shows that robbers and murderers are chiefly in mind. 11. Lay wait for blood. The phrase can only naturally refer to murder. All the verses following show that robbery for gain was the object ; murder does not appear as designed except in the comments of the writer, ver. 16- 19. If the robbers wished to make a plausible showing to an inexperienced youth, it seems strange that they should make murder the first thing to be mentioned. The words without cause in c are even more obviously inappropriate in the mouths of the robbers. Hence, in these statements it seems evident that we have, in parenthesis is that of the A. R. V.

[Ch. I.

12 Let us swallow them up alive, as the grave ; and whole, as those that go down iuto the pit:

13 We shall find all precious substance, we shall fill our houses with spoil :

14 Cast iu thy lot among us ; let us all have one purse :

15 My son, walk thou not in the way with them ; refrain thy foot from their path :

16 For their feet run to evil, and make haste to shed blood. .

17 Surely in vain the net is spread in the sight of any bird :

not the actual language which the robbers are supposed to use, but their language interpreted by the writer and put in a way that expresses their real spirit and corresponds to the actual facts. They were really robbers, but murder ■when necessary as an incidental part of the plan was looked upon with complacency. The existence of such bands of robbers shows lawless conditions in the time of the writer, but is not a definite indication of date, for there must have been many times in the city life of Israel when such conditions were found. 12. The chief problem here is to ascertain the point of the comparison, in what respect the contemplated action is like that of sheol or the pit.

Num. 16 : 30, 33, and Ps. 55 : 15 are sufficient warrant for saying that sudden death was sometimes described as going down alive to sheol.

Hence, it might seem to be a natural meaning here, we will swallow them up alive, as sheol does in cases of sudden calamity. The chief difficulty with this view, however, is that such cases are decidedly exceptional, while in both clauses of the verse there is no indication that anything but the usual order of events is in mind. Hence, it seems better to regard the comparison as having reference directly to swallow, and to the words alive and whole only by way of contrast. The word translated swallow, in the simple stem used here, does not in itself mean to destroy, although that may be implied. In the figurative use of the word, the idea most naturally prominent is the completeness of the possession gained. This is the thought in Ps. 69 : 15 ; Jer. 51 : 34 ; Ps. 124 : 3, and is to be accepted here. Sheol is sometimes personified as an insatiable, devouring monster, as in Isa. 5 : 14 ; Hab. 2:5; Ps. 141 : 7 ; Prov. 27 : 20, and 30 : 16. Many other passages speak of the power of sheol, its secure grasp on all within its reach. Here, then, the thought is : We will gain complete possession of them, hold them in our grasp as firmly as does sheol. But they shall come into our power alive and sound, which is in contrast with the usual condition of those in sheol. This is introduced probably to show that the prominent object is robbery, not

12 Let us swallow them up alive as Sheol,

And whole, as those that go down into the pit ;

13 We shall find all precious substance, We shall fill our houses with spoil ;

14 Thou shalt cast thy lot among us ; We will all have one purse :

15 My son, walk not thou in the way with them ; Refrain thy foot from their path :

16 For their feet run to evil,

And they make haste to shed blood.

17 For in vain is the net spread, In the eyes of any bird :

murder. I*et us. Render: We will, for it is evident from what has been said that the thought is not of exhortation, but of encouragement.

It is not an exhortation to murder, but is rather encouragement to robbery by showing the sureness of the outcome. 13. We shall find, better : We shall get. All means all kinds of. 14a is designed as a tempting offer. The newcomer is to be put on an equality with the others, although they had been associated together before. It means that he should cast his lot for his share of the plunder, not simply in one particular raid, but in general. B expresses the same thought, not communism, without division, but an equal share in the division. 16.

The verse is identical with Isa. 59 : 7a, except that here a word is added at the beginning, and there one at the end. The appropriateness of the verse in its connection is obvious in Isaiah, but it is not quite so obvious here. Consequently many have concluded to omit it here as a scribal addition from Isaiah. There is no sufficient reason, however, for its omission. It is rather to be regarded as a quotation from Isaiah by the author here, or else the reverse. A is similar to 6 : 18b. What has been said on ver. 11 suggests a natural reason for the presence of the verse here. The robbers emphasize the gain of the robbery, they paBS lightly over the bloodshed involved. This verse is designed to call attention to the real facts. A mentions that not simply gain is involved, but evil-doing.

B, more strongly, that murder is really a prominent part of their plans. From this ver. 17-19 go on to speak of the results of their conduct viewed thus in reference to its real nature. 17. In vain. The natural meaning would seem to be : It is in vain that one attempts to catch birds by spreading a net in their sight, for they will take warning and keep away from it. But this interpretation, although it has been held by many, is generally conceded to be contrary to the facts. Birds are often caught in such a way. It is necessary, therefore, in accordance with the facts, to regard these words " in vain " as used from the standpoint of the birds, not of the hunters ; from their standpoint it is

Ch. L]

18 And they lay wait for their own blood ; they lurk privily for their own lives.

19 So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.

20 Wisdom crieth without ; she uttereth her voice in the streets ;

21 She crieth in the chief place of concourse, in the openings of the gates : in the city she uttereth her words, saying,

22 How long, ye simple ones, will ye love simplicity ? and the scorners delight in their scorning, and fools hate knowledge ?

23 Turn you at my reproof : behold, I will pour out my spirit unto you, I will make known my words unto you.

in vain, for they do not heed the warning. 18.

The first interpretation mentioned for ver. 17 would make this verse in contrast with it, the one adopted makes the thought one of similarity. The connection of thought is : Just as the bird is not warned by seeing the net, but is attracted by the bait and rushes on, so these sinners go on, even though it is plain that they are injuring themselves. The verse manifestly alludes to ver. 11, the language used being almost identical. This indicates that their plans in reference to others shall recoil on their own heads. 19. Similar thought in 15 : 27, contrasted thought in 28 : 16. This verse draws the general lesson from the preceding. Every one that is greedy of gain is inadequate ; every one. that gets unjust gain is better. It does not indicate greed simply, but greed that acts unjustly, one form of which is robbery, just mentioned. The owners thereof, those who have it as their prominent characteristic. B does not indicate the specific application intended. It is probable, therefore, that we are to regard the verse as general. It does not indicate that justice will overtake the robber in any specific way, by legal punishment or otherwise. It rather gives the assurance that in some way or other such punishment will come, that in some way the life of such a man will pay the penalty. This is in harmony with the general teaching of Proverbs that an earlydeath is a punishment for sin. This verse also indicates that the controlling motive in the acts mentioned in the preceding verses is excessive and unjust greed.

20. Wisdom is personified as a woman, the personification continuing through the chapter. The tenses in ver. 20, 21 may be frequentative, stating what wisdom is in the habit of doing. It seems more probable, however, that a personification would have in mind one event rather than a series, so it is better to regard the tenses as the equivalent of the present.

18 And these lay wait for their own blood.

They lurk privily for their own lives.

19 So are the ways of every one that is greedy of

gain ;

It taketh away the life of the owners thereof.

20 Wisdom crieth aloud in the street ;

She uttereth her voice in the broad places ;

21 She crieth in the chief place of concourse ; At the entering in of the gates,

In the city, she uttereth her words :

22 How long, ye simple ones, will ye love simplic-

ity?

And scorners delight them in scorning, And fools hate knowledge?

23 Turn you at my reproof :

Behold, I will pour out my spirit unto you, I will make known my words unto you.

The fact that a quotation follows is also more in harmony with this idea. The tenses in 8 : 1-3 are probably the same as here. The question is, of course, not one of fact, as this is personification, but of conception and representation.

This is supposed to be a specimen incident in the activity of personified wisdom. Broad places. The phrase may mean broad streets, but more usually squares, open places. 21.

In the chief place of concourse, better in the literal rendering : at the head of the noisy streets. It probably means at the intersection of busy streets; see " where the paths meet," in 8 : 2. Ver. 20, 21 do not give, then, merely different descriptions of the same place. Ver. 20 and this phrase in ver. 21 refer to different places best suited for public audience in the streets about the city, while At the entering in of the gates designates the square at the entrance of the city, the common meeting-place.

In the city. If this phrase modifies the preceding, at the entrance of the gates, it would simply mark that place as being inside the gates, not outside. But that seems unnecessary, as it would be the obvious implication. It therefore seems better to regard the words, as is usually done, as being an additional statement, summing up all the preceding, expressed without a conjunction. The same form of expression is found in 2 : 9 and 8 : 16. Wisdom is described as making a trip about the city, speaking at various places and at one time using the words of ver. 22 f., which would be substantially the same as those used at the other places. 22.

Simple ones, here in an unfavorable sense.

Scorners . . . scorning (scoffers . . . scoffing); the rendering of the A. E. V. is the better.

These make religion and morality, in connection with which the words are generally used, subjects for scoffing. Both words are rare outside of Proverbs. The changes of person in this verse and the following are such as are not uncommon. 23. This is a sentence virtually

[Ch. II.

24 Because I have called, and ye refused ; I have stretched out my hand, and no man regarded ;

25 But ye have set at nought all my counsel, and would none of my reproof ;

26 I also will laugh at your calamity ; I will mock when your fear cometh ;

27 When your fear cometh as desolation, and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you.

28 Then shall they call upon me, but I will not answer ; they shall seek me early, but they shall not find me :

29 For that they hated knowledge, and did not choose the fear of the Lord :

30 They would none of my counsel : they despised all my reproof :

31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.

conditional without the conditional form : If you turn . . . Behold, I will, etc. 26. Laughter in the Old Testament is not an indication simply of amusement. Here it is the laughter of mockery, which is a common usage and here favored by the context. Fear should be terror, a stronger word than fear, so in ver. 27a. 27. 3 ■ 25 is similar. Whirlwind. The word means properly a destructive storm-wind. 28.

An evident allusion to ver. 24, the language being similar. Diligently should probably be omitted. Is it the representation here that these men repent of their evil and yet find no mercy when they turn unto wisdom ?

Manifestly not ; plainly there is no thought of repentance. Rather their cry is in time of trouble, as shown by ver. 26, 27, and is simply for deliverance from the evil consequences of their deeds, as indicated especially by ver. 31, 32. In fact, the common thought of Proverbs is of a certain fixity of character ; when a given course has been followed persistently for a long time there is no thought of real change of character, a hardened sinner continues to be such under all circumstances. Of course, this is a partial and extreme view, yet it presents a side, and a very important side, of truth. It is to be remembered that it lies in the very nature of the case that the book of Proverbs, dealing largely in generalizations, should ordinarily present only one side of a case ; for the sake of practical effectiveness in the presentation of truth such a course was often necessary. Ver. 29, 30 give the reason for ver. 28. 31. This verse continues the thought of ver. 28 ; therefore would be better rendered and, which is literal. Ver. 29, 30 are really parenthetical.

24 Because I have called, and ye refused ;

I have stretched out my hand, and no man regarded ;

25 But ye have set at nought all my counsel, And would none of my reproof :

26 I also will laugh in the day of your calamity ; I will mock when your fear cometh ;

27 When your fear cometh as a storm,

And your calamity cometh on as a whirlwind ; When distress and anguish come upon you.

28 Then shall they call upon me, but I will not an-

swer ;

They shall seek me diligently, but they shall not find me :

29 For that they hated knowledge,

And did not choose the fear of the Lord :

30 They would none of my counsel ; They despised all my reproof :

31 Therefore shall they eat of the fruit of their

own way, And be filled with their own devices.

32 For the backsliding of the simple shall slay

them,

And the prosperity of fools shall destroy them.

33 But whoso hearkeneth unto me shall dwell se-

curely,

And shall be quiet without fear of evil.

32. Backsliding, perhaps better, apostasy.

It means the turning away from wisdom.

Simple, here in a bad sense. For this word and fools pronouns might here have been used.

The nouns are used for the sake of added clearness, and also add a certain emphasis. Prosperity of, careless ease. This implies forgetfulness of God. 33. Quiet, better, untroubled.

Chap. 2. The thought of the chapter: The blessings conferred by wisdom on those who follow its teachings. The blessings named are : The understanding of the fear of Jehovah and the consequent protection, the understanding of wisdom and the consequent protection, deliverance from the way of evil men, deliverance from destruction through adulteresses, and attainment of right ways. More in detail the thought is as follows : Ver. 1-4 contain a series of conditional clauses, all of which express one condition, the diligent pursuit of wisdom. Ver. 5-8 form the first conclusion to this condition ; ver. 5 states it in general, the result is the understanding of the fear of Jehovah ; ver. 6 gives the reason for ver. 5, Jehovah gives wisdom ; ver. 7, 8 continue ver. 5, 6, stating that Jehovah gives protection to those who fear him. Ver. 9-11 form a second parallel conclusion in terms of wisdom ; ver. 9 gives the general result, the understanding of wisdom ; ver. 10, 11 describe the resulting protection. This protection of ver. 10, 11 is amplified in the first statement, ver. 12-15, it is deliverance from evil and evil men ; it is further amplified in the second statement, ver. 16-19, it is deliverance from adulteresses, adulteresses being described in ver. 16, 17, their effects in ver. 18, 19 ; it is amplified yet again in the third state-

Ch. II.]

CHAP

1 MY son, if thou wilt receive my words, and hide my commandments with thee ;

2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding ;

3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding ;

4 If thou seekest her as silver, and searchest for for her as for hid treasures ;

5 Then shalt thou understand the fear of the Lord, and find the knowledge of God.

6 For the Lord giveth wisdom : out of his mouth cometh knowledge and understanding.

7 He layeth up sound wisdom for the righteous : he is a buckler to them that walk uprightly.

ment, ver. 20, it is the attainment of right ways ; ver. 21, 22 give the general conclusion from all these results.

Some, as Toy, have thought that ver. 5-8 should be omitted as a later insertion, apparently because they dwell upon the fear of Jehovah, while the rest of the chapter presents merely prudential considerations. This is, however, no reason for omission, because it is always understood and often asserted in some form that wisdom includes the fear of Jehovah. Further, it seems plain that the two sections 5-8 and 9-11 are intentionally parallel ; in the former a prominent blessing resulting from the pursuit of wisdom is knowledge and fear of God with consequent prosperity and protection ; in the latter a similar blessing is presented as knowledge of wisdom and consequent prosperity and protection. Thus knowledge of God and knowledge of wisdom are presented side by side, so as to suggest their close connection ; that they are practically identical, see the explicit statement of ver. 6a, and the same teaching in 1 : 7 and 9 : 10. Ver. 9 is closely parallel to ver. 5, and ver. 11 to ver. 8.