Proverbs 10
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Proverbs 10
The Proverbs of Solomon Begin: The Wise and Foolish Son
1The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
Jamieson-Fausset-Brown
CHAPTER 10
Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.
1. wise [and] foolish--as they follow or reject the precepts of wisdom.
maketh ... father--or, "gladdens a father."
heaviness--or, "grief."
CHAPTER 10
Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.
1. wise [and] foolish--as they follow or reject the precepts of wisdom.
maketh ... father--or, "gladdens a father."
heaviness--or, "grief."
The Pulpit Commentary
The proverbs of Solomon. This is the title of the new part of the book; it is omitted in the Septuagint. There is some kind of loose connection in the grouping of these proverbs, but it is difficult to follow. "Ordo frustra quaeritur ubi nullus fuit observatus," says Mart. Geier. Wordsworth considers the present chapter to contain exemplifications of the principles and results of the two ways of life displayed in the preceding nine chapters. The antithetical character of the sentences is most marked and well sustained. As the book is specially designed for the edification of youth, it begins with an appropriate saying. A wise son maketh a glad father. As wisdom comprises all moral excellence, and folly is vice and perversity, the opposite characters attributed to the son are obvious. The mother is introduced for the sake of parallelism; though some commentators suggest that as the father would be naturally elated by his son's virtues, which would conduce to honour and high estate, so the mother would be grieved at vices which her training had not subdued, and her indulgence had fostered. If this seems somewhat far-fetched, we may consider that the father in the maxim includes the mother, and the mother the father, the two being separated for the purpose of contrast (see on Pro_26:3). The word for heaviness occurs in Pro_14:13 and Pro_17:21.
The proverbs of Solomon. This is the title of the new part of the book; it is omitted in the Septuagint. There is some kind of loose connection in the grouping of these proverbs, but it is difficult to follow. "Ordo frustra quaeritur ubi nullus fuit observatus," says Mart. Geier. Wordsworth considers the present chapter to contain exemplifications of the principles and results of the two ways of life displayed in the preceding nine chapters. The antithetical character of the sentences is most marked and well sustained. As the book is specially designed for the edification of youth, it begins with an appropriate saying. A wise son maketh a glad father. As wisdom comprises all moral excellence, and folly is vice and perversity, the opposite characters attributed to the son are obvious. The mother is introduced for the sake of parallelism; though some commentators suggest that as the father would be naturally elated by his son's virtues, which would conduce to honour and high estate, so the mother would be grieved at vices which her training had not subdued, and her indulgence had fostered. If this seems somewhat far-fetched, we may consider that the father in the maxim includes the mother, and the mother the father, the two being separated for the purpose of contrast (see on Pro_26:3). The word for heaviness occurs in Pro_14:13 and Pro_17:21.
2Treasures of wickedness profit nothing: but righteousness delivereth from death.
Jamieson-Fausset-Brown
2. Treasures ... nothing--that is, Ill-gotten gains give no true happiness (compare Pr 4:17; Mt 6:19).
righteousness--especially beneficence (Psa 112:9).
death--the greatest of all evils.
2. Treasures ... nothing--that is, Ill-gotten gains give no true happiness (compare Pr 4:17; Mt 6:19).
righteousness--especially beneficence (Psa 112:9).
death--the greatest of all evils.
The Pulpit Commentary
Treasures of wickedness; treasures acquired by wrong doing (Mic_6:10). Profit nothing "in the day of calamity" (Ecc_5:8; comp. Pro_11:4). The LXX. renders, "Treasures will not profit the wicked;" so Aquila. "For what shall a man be profited, if he shall gain the whole world, and forfeit his soul?" (Mat_16:26). Righteousness (Pro_14:34); not simply justice and moral goodness, but more especially liberality, benevolence. So in Mat_6:1 the Revised Version (in accordance with the best manuscripts) reads, "Take heed that ye do not your righteousness before men, to be seen of them," Christ proceeding to specify three outward acts as coming under this term, viz. almsgiving, prayer, and fasting. In some analogous passages the LXX. renders the word by ἐλεημοσύντ, e.g. Psa_111:9; Dan_4:27; Tobit 12:9. Delivereth from death, shows that a man's heart is right towards God. and calls down special grace. Such a man lays up in store for himself a good foundation, that he may attain eternal life (1Ti_6:19; see on Pro_16:6).
Treasures of wickedness; treasures acquired by wrong doing (Mic_6:10). Profit nothing "in the day of calamity" (Ecc_5:8; comp. Pro_11:4). The LXX. renders, "Treasures will not profit the wicked;" so Aquila. "For what shall a man be profited, if he shall gain the whole world, and forfeit his soul?" (Mat_16:26). Righteousness (Pro_14:34); not simply justice and moral goodness, but more especially liberality, benevolence. So in Mat_6:1 the Revised Version (in accordance with the best manuscripts) reads, "Take heed that ye do not your righteousness before men, to be seen of them," Christ proceeding to specify three outward acts as coming under this term, viz. almsgiving, prayer, and fasting. In some analogous passages the LXX. renders the word by ἐλεημοσύντ, e.g. Psa_111:9; Dan_4:27; Tobit 12:9. Delivereth from death, shows that a man's heart is right towards God. and calls down special grace. Such a man lays up in store for himself a good foundation, that he may attain eternal life (1Ti_6:19; see on Pro_16:6).
3The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
Jamieson-Fausset-Brown
3. (Compare Psa 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."
3. (Compare Psa 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."
The Pulpit Commentary
The Lord will not suffer the soul of the righteous to famish (comp. Pro_19:23). The soul is the life (comp. Pro_13:25). So the psalmist says (Psa_37:25), "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread." Christ speaks of the providence that watches over the lower creatures, and draws thence a lesson of trust in his care of man. concluding, "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you" (Mat_6:26, Mat_6:33). But he casteth away the substance of the wicked; Septuagint, "He will overthrew the life of the wicked;" Vulgate, "He overturns the plots of sinners." The word rendered "substance" (havvah) is better understood as "desire." God frustrates the eager longing (for food or other good things) of the wicked; they are never satisfied, and get no real enjoyment out of what they crave (comp. Pro_13:25).
The Lord will not suffer the soul of the righteous to famish (comp. Pro_19:23). The soul is the life (comp. Pro_13:25). So the psalmist says (Psa_37:25), "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread." Christ speaks of the providence that watches over the lower creatures, and draws thence a lesson of trust in his care of man. concluding, "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you" (Mat_6:26, Mat_6:33). But he casteth away the substance of the wicked; Septuagint, "He will overthrew the life of the wicked;" Vulgate, "He overturns the plots of sinners." The word rendered "substance" (havvah) is better understood as "desire." God frustrates the eager longing (for food or other good things) of the wicked; they are never satisfied, and get no real enjoyment out of what they crave (comp. Pro_13:25).
The Slothful and the Diligent Hand
4He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
Jamieson-Fausset-Brown
4. slack--literally, "deceitful," failing of its purpose (compare Ho 7:16).
maketh rich--(compare Pr 10:22).
4. slack--literally, "deceitful," failing of its purpose (compare Ho 7:16).
maketh rich--(compare Pr 10:22).
The Pulpit Commentary
That dealeth with a stack hand; that is lazy and indolent (comp. Pro_6:10, Pro_6:11; see on Pro_19:15). The Septuagint, with a different pointing, reads, "Poverty humbleth a man." The hand of the diligent (Pro_12:24) maketh rich. The words for "hand" are different in the two clauses as Wordsworth remarks. The first word is caph, the open, ineffective, hand or palm; the second term is yad, the hand tense and braced for vigorous work. The LXX. introduces a clause here which seems to interfere with the connection: Υίος πεπαιοευμένος σοφὸς ἔσται τῷ δὲ ἄφρονι διακόνῳ, χρήσεται, "A well instructed son will be wise. and he will use a fool as his minister;" i.e. he is aide to make even the foolish subserve his ends. The sentence is quoted by St. Augustine, 'De Civil Dei,' Pro_16:2. The Vulgate inserts another paragraph, which is also found in some manuscripts of the Septuagint at Pro_9:12 : Qui nititur mendaciis, hic pascit ventos; idem autem ipse sequitur aves volantes, "He who relieth on lies feedeth on the winds, and pursueth flying birds."
That dealeth with a stack hand; that is lazy and indolent (comp. Pro_6:10, Pro_6:11; see on Pro_19:15). The Septuagint, with a different pointing, reads, "Poverty humbleth a man." The hand of the diligent (Pro_12:24) maketh rich. The words for "hand" are different in the two clauses as Wordsworth remarks. The first word is caph, the open, ineffective, hand or palm; the second term is yad, the hand tense and braced for vigorous work. The LXX. introduces a clause here which seems to interfere with the connection: Υίος πεπαιοευμένος σοφὸς ἔσται τῷ δὲ ἄφρονι διακόνῳ, χρήσεται, "A well instructed son will be wise. and he will use a fool as his minister;" i.e. he is aide to make even the foolish subserve his ends. The sentence is quoted by St. Augustine, 'De Civil Dei,' Pro_16:2. The Vulgate inserts another paragraph, which is also found in some manuscripts of the Septuagint at Pro_9:12 : Qui nititur mendaciis, hic pascit ventos; idem autem ipse sequitur aves volantes, "He who relieth on lies feedeth on the winds, and pursueth flying birds."
5He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.
Jamieson-Fausset-Brown
5. son--as Pr 1:8, 10, and often.
sleepeth--in indolence, and not for rest.
causeth shame--literally, "is base" (compare Pr 14:35; 17:2).
5. son--as Pr 1:8, 10, and often.
sleepeth--in indolence, and not for rest.
causeth shame--literally, "is base" (compare Pr 14:35; 17:2).
The Pulpit Commentary
He that gathereth the harvest into the barn at the right season. The idea of husbandry is continued from the preceding verse. Son is here equivalent to "man," the maxim being addressed to the young. That sleepeth; literally, that snoreth; Vulgate, qui stertit (Jdg_4:21). A son that causeth shame. The phrase is found in Pro_17:2; Pro_19:26; Pro_29:15. The Septuagint has, "The son of understanding is saved from the heat; but the sinful son is blasted by the wind in harvest."
He that gathereth the harvest into the barn at the right season. The idea of husbandry is continued from the preceding verse. Son is here equivalent to "man," the maxim being addressed to the young. That sleepeth; literally, that snoreth; Vulgate, qui stertit (Jdg_4:21). A son that causeth shame. The phrase is found in Pro_17:2; Pro_19:26; Pro_29:15. The Septuagint has, "The son of understanding is saved from the heat; but the sinful son is blasted by the wind in harvest."
6Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
Jamieson-Fausset-Brown
6. Blessings--literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Psa 5:9; 10:7; Ro 3:14), and hence has no praises (compare Pr 10:11).
6. Blessings--literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Psa 5:9; 10:7; Ro 3:14), and hence has no praises (compare Pr 10:11).
The Pulpit Commentary
Violence covereth the mouth of the wicked. So Pro_10:11. This is usually explained to mean either that the consciousness of his own iniquity silences the sinner when he would speak against the righteous, or his violence and injustice, returning on his own head, are like a bandage over his mouth (Le 13:45; Mic_3:7), reducing him to shame and silence. Others, again, consider the signification to be—in default of the good, honest words which should proceed from a man's mouth, the sinner pours forth injustice and wickedness. But it is best (as in Pro_10:14) to take "mouth" as the subject: "The mouth of the wicked concealeth violence," that he may wait for the opportunity of practising it. The contrast is between the manifest blessedness of the righteous and the secret sinister proceedings of the evil. The Vulgate and Septuagint give, "the blessing of the Lord." For "violence" the Septuagint has πένθος ἄωρον, "untimely grief;" the Hebrew word chamas bearing also the sense of "misery."
Violence covereth the mouth of the wicked. So Pro_10:11. This is usually explained to mean either that the consciousness of his own iniquity silences the sinner when he would speak against the righteous, or his violence and injustice, returning on his own head, are like a bandage over his mouth (Le 13:45; Mic_3:7), reducing him to shame and silence. Others, again, consider the signification to be—in default of the good, honest words which should proceed from a man's mouth, the sinner pours forth injustice and wickedness. But it is best (as in Pro_10:14) to take "mouth" as the subject: "The mouth of the wicked concealeth violence," that he may wait for the opportunity of practising it. The contrast is between the manifest blessedness of the righteous and the secret sinister proceedings of the evil. The Vulgate and Septuagint give, "the blessing of the Lord." For "violence" the Septuagint has πένθος ἄωρον, "untimely grief;" the Hebrew word chamas bearing also the sense of "misery."
7The memory of the just is blessed: but the name of the wicked shall rot.
Jamieson-Fausset-Brown
7. blessed--literally, "for a blessing," or praise.
shall rot--literally, "be worm-eaten," useless and disgusting.
7. blessed--literally, "for a blessing," or praise.
shall rot--literally, "be worm-eaten," useless and disgusting.
The Pulpit Commentary
The memory. The lasting, fragrant perfume of a holy life is contrasted with the noisomeness and quick decay of an evil name (comp. Psa_72:17). As a commentator asks, "Who ever thinks of calling a child Judas or Nero?"
The memory. The lasting, fragrant perfume of a holy life is contrasted with the noisomeness and quick decay of an evil name (comp. Psa_72:17). As a commentator asks, "Who ever thinks of calling a child Judas or Nero?"
8The wise in heart will receive commandments: but a prating fool shall fall.
Jamieson-Fausset-Brown
8. wise, &c.--(compare Pr 9:8, 9, 16), opposed to
prating fool--or, "fool of lips of wicked language."
fall--headlong, suddenly.
8. wise, &c.--(compare Pr 9:8, 9, 16), opposed to
prating fool--or, "fool of lips of wicked language."
fall--headlong, suddenly.
The Pulpit Commentary
Will receive commandments. The wise in heart is not proud or conceited: he accepts the Divine Law with all its directions (observe the plural "commandments"), and is not above learning from others; at the same time, he makes no display of his wisdom. The fool of lips (Pro_10:10); one who is always exposing his folly. The literal antithesis is better shown by rendering "the solid in heart," and "the loose in lips." So Wordsworth. The Vulgate translates, "The fool is chastised by his lips;" i.e. the folly which he has uttered falls back upon him, and causes him to suffer punishment. The LXX. renders the last clause, "He who is given to prating (ἄστεγος χείλεσι), walking tortuously, shall be tripped up."
Will receive commandments. The wise in heart is not proud or conceited: he accepts the Divine Law with all its directions (observe the plural "commandments"), and is not above learning from others; at the same time, he makes no display of his wisdom. The fool of lips (Pro_10:10); one who is always exposing his folly. The literal antithesis is better shown by rendering "the solid in heart," and "the loose in lips." So Wordsworth. The Vulgate translates, "The fool is chastised by his lips;" i.e. the folly which he has uttered falls back upon him, and causes him to suffer punishment. The LXX. renders the last clause, "He who is given to prating (ἄστεγος χείλεσι), walking tortuously, shall be tripped up."
9He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
Jamieson-Fausset-Brown
9. perverteth his ways--acts deceitfully.
known--discovered and punished.
9. perverteth his ways--acts deceitfully.
known--discovered and punished.
The Pulpit Commentary
He that walketh uprightly (Pro_2:7); Vulgate and Septuagint, "in simplicity," having nothing to conceal or to fear. So Christ enjoins his followers to be guileless as children, and harmless as doves. Surely; equivalent to "securely;" ἀμερίμνως, Aquila, having no fear of inopportune exposure, because he has no secret sin. He that perverteth his ways; deals in crooked practices. Shall be known (Pro_12:16). He shall be exposed and punished, and put to open shame. Having this apprehension always present, he cannot walk with confidence as the innocent does. Hence the antithesis in the text.
He that walketh uprightly (Pro_2:7); Vulgate and Septuagint, "in simplicity," having nothing to conceal or to fear. So Christ enjoins his followers to be guileless as children, and harmless as doves. Surely; equivalent to "securely;" ἀμερίμνως, Aquila, having no fear of inopportune exposure, because he has no secret sin. He that perverteth his ways; deals in crooked practices. Shall be known (Pro_12:16). He shall be exposed and punished, and put to open shame. Having this apprehension always present, he cannot walk with confidence as the innocent does. Hence the antithesis in the text.
10He that winketh with the eye causeth sorrow: but a prating fool shall fall.
Jamieson-Fausset-Brown
10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Psa 35:19), and rashness of speech. In each case, the results are on the evildoers.
10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Psa 35:19), and rashness of speech. In each case, the results are on the evildoers.
The Pulpit Commentary
He that winketh with the eye (Pro_6:13). This is a sign of craft, malice, and complicity with other wicked comrades. Ec Pro_27:22, "He that winketh with the eyes worketh evil." Causeth sorrow (Pro_15:13). He causes trouble and vexation by his cunning and secrecy. A prating fool (as Pro_27:8). The two clauses are intended to teach that the garrulous fool is even more certain to bring ruin on himself and others than the crafty plotter. The Septuagint and Syriac have changed the latter clause into a sentence supposed to be more forcibly antithetical, "He who reproveth with boldness maketh peace." But there are sentences not strictly antithetical in this chapter, e.g. Pro_27:18, Pro_27:22 (comp. Pro_11:10).
He that winketh with the eye (Pro_6:13). This is a sign of craft, malice, and complicity with other wicked comrades. Ec Pro_27:22, "He that winketh with the eyes worketh evil." Causeth sorrow (Pro_15:13). He causes trouble and vexation by his cunning and secrecy. A prating fool (as Pro_27:8). The two clauses are intended to teach that the garrulous fool is even more certain to bring ruin on himself and others than the crafty plotter. The Septuagint and Syriac have changed the latter clause into a sentence supposed to be more forcibly antithetical, "He who reproveth with boldness maketh peace." But there are sentences not strictly antithetical in this chapter, e.g. Pro_27:18, Pro_27:22 (comp. Pro_11:10).
11The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
Jamieson-Fausset-Brown
11. a well--or, "source" of good to himself and others (Joh 7:37, 38). On last clause, see on Pr 10:6.
11. a well--or, "source" of good to himself and others (Joh 7:37, 38). On last clause, see on Pr 10:6.
The Pulpit Commentary
A well of life (Pro_13:14 : Pro_18:4). The good man utters words of wisdom, comfort, and edification. God himself is said to have "the well of life" (Psa_36:9), and to be "the Fountain of living waters" (Jer_2:13): and the holy man, drawing from this supply, sheds life and health around. The second clause should be takes as in Pro_10:6, but the mouth of the wicked concealeth violence, the contrast being between the open usefulness of the good man's words and the harmful reticence of the malicious sinner. The Septuagint has, "A fountain of life is in the hand of the righteous; but destruction shall cover the mouth of the wicked." This is explained to mean that a good man's words and actions tend to spiritual health; a bad man's words bring down sorrow and punishment.
A well of life (Pro_13:14 : Pro_18:4). The good man utters words of wisdom, comfort, and edification. God himself is said to have "the well of life" (Psa_36:9), and to be "the Fountain of living waters" (Jer_2:13): and the holy man, drawing from this supply, sheds life and health around. The second clause should be takes as in Pro_10:6, but the mouth of the wicked concealeth violence, the contrast being between the open usefulness of the good man's words and the harmful reticence of the malicious sinner. The Septuagint has, "A fountain of life is in the hand of the righteous; but destruction shall cover the mouth of the wicked." This is explained to mean that a good man's words and actions tend to spiritual health; a bad man's words bring down sorrow and punishment.
Hatred Stirreth Up Strife; Love Covereth Sins
12Hatred stirreth up strifes: but love covereth all sins.
Jamieson-Fausset-Brown
12. strifes--or, "litigations."
covereth--by forgiveness and forbearance.
12. strifes--or, "litigations."
covereth--by forgiveness and forbearance.
The Pulpit Commentary
Hatred stirreth up strife (Pro_6:14). Love covereth all sins (Pro_17:9). The reference is primarily to the blood feud, the existence of which led to the establishment of the cities of refuge. Hatred keeps alive the old feeling of revenge, and seeks opportunities of satisfying it; but love puts aside, forgets and forgives all offences against itself. This sentiment comes very near the great Christian principle, "Love covereth a multitude of sins". The Talmud pronounces, "To love a thing makes the eye blind, the ear deaf;" and the Arab says, "Love is the companion of blindness." Septuagint, "Love (φιλία) covereth all those who love not strife."
Hatred stirreth up strife (Pro_6:14). Love covereth all sins (Pro_17:9). The reference is primarily to the blood feud, the existence of which led to the establishment of the cities of refuge. Hatred keeps alive the old feeling of revenge, and seeks opportunities of satisfying it; but love puts aside, forgets and forgives all offences against itself. This sentiment comes very near the great Christian principle, "Love covereth a multitude of sins". The Talmud pronounces, "To love a thing makes the eye blind, the ear deaf;" and the Arab says, "Love is the companion of blindness." Septuagint, "Love (φιλία) covereth all those who love not strife."
13In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
Jamieson-Fausset-Brown
13. In the lips ... found--hence, not beaten, as the wicked-speaking fool.
void of understanding--(Pr 6:32; 7:7).
13. In the lips ... found--hence, not beaten, as the wicked-speaking fool.
void of understanding--(Pr 6:32; 7:7).
The Pulpit Commentary
Wisdom is found (comp. Psa_37:30). The man of understanding is discreet in speech, and does not cause trouble by rash or foolish words. A rod (Pro_19:29; Pro_26:3). A fool brings upon himself punishment by his insensate talk. Void of understanding; Hebrew, "wanting in heart;" Vulgate, qui indiget corde. The LXX. combines the two members into one proposition, "He who putteth forth wisdom with his lips is a rod to chastise the man without heart." In the Hebrew conception the "heart" is the seat, not only of the passions and affections, but also of the intellectual faculties.
Wisdom is found (comp. Psa_37:30). The man of understanding is discreet in speech, and does not cause trouble by rash or foolish words. A rod (Pro_19:29; Pro_26:3). A fool brings upon himself punishment by his insensate talk. Void of understanding; Hebrew, "wanting in heart;" Vulgate, qui indiget corde. The LXX. combines the two members into one proposition, "He who putteth forth wisdom with his lips is a rod to chastise the man without heart." In the Hebrew conception the "heart" is the seat, not only of the passions and affections, but also of the intellectual faculties.
14Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Jamieson-Fausset-Brown
14. lay up knowledge--that is, as treasures for good use.
mouth ... destruction--or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.
14. lay up knowledge--that is, as treasures for good use.
mouth ... destruction--or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.
The Pulpit Commentary
Lay up knowledge; like a treasure, for use on proper occasions (Pro_12:23; Pro_14:33; comp. Mat_7:6; Mat_13:52). Is near destruction. "Near" may be an adjective, equivalent to "imminent," "ever-threatening." The versions are proximum est and ἐγγίζει. The foolish are always uttering carelessly what may bring trouble on themselves and others.
Lay up knowledge; like a treasure, for use on proper occasions (Pro_12:23; Pro_14:33; comp. Mat_7:6; Mat_13:52). Is near destruction. "Near" may be an adjective, equivalent to "imminent," "ever-threatening." The versions are proximum est and ἐγγίζει. The foolish are always uttering carelessly what may bring trouble on themselves and others.
15The rich man’s wealth is his strong city: the destruction of the poor is their poverty.
Jamieson-Fausset-Brown
15. Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pr 30:9), men, not fearing God, fall into dangers.
15. Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pr 30:9), men, not fearing God, fall into dangers.
The Pulpit Commentary
His strong city (Pro_18:11). Wealth is a help in many ways, securing from dangers, giving time and opportunity for acquiring wisdom, making one independent and free in action (Ecc_7:12; Ec 40:25, etc.). The destruction of the poor is their poverty. The poor are crushed, exposed to all kinds of evil, moral and material, by their want of means. The word for poor is here dal, which implies weakness and inability to help one's self; the other word commonly used for "poor" is rash, which signifies rather "impecuniosity," opposed to "wealthy." So in the present passage the LXX. renders ἀσθενῶν, "the feeble." The poor were but lightly regarded till Christ pronounced the benediction, "Blessed be ye poor: for yours is the kingdom of God" (Luk_6:20). The view of Theoguis will speak the experience of many—
Καὶ γὰρ ἀνὴρ πενίῃ δεδμημένος οὔτέ τι εἰπεῖν
Οὔθ ἕρξαι δύναται γλῶσσα δὲ οἱ δέδεται
"A man, by crushing poverty subdued,
Can freely nothing either say or do—
His very tongue is tied."
His strong city (Pro_18:11). Wealth is a help in many ways, securing from dangers, giving time and opportunity for acquiring wisdom, making one independent and free in action (Ecc_7:12; Ec 40:25, etc.). The destruction of the poor is their poverty. The poor are crushed, exposed to all kinds of evil, moral and material, by their want of means. The word for poor is here dal, which implies weakness and inability to help one's self; the other word commonly used for "poor" is rash, which signifies rather "impecuniosity," opposed to "wealthy." So in the present passage the LXX. renders ἀσθενῶν, "the feeble." The poor were but lightly regarded till Christ pronounced the benediction, "Blessed be ye poor: for yours is the kingdom of God" (Luk_6:20). The view of Theoguis will speak the experience of many—
Καὶ γὰρ ἀνὴρ πενίῃ δεδμημένος οὔτέ τι εἰπεῖν
Οὔθ ἕρξαι δύναται γλῶσσα δὲ οἱ δέδεται
"A man, by crushing poverty subdued,
Can freely nothing either say or do—
His very tongue is tied."
16The labour of the righteous tendeth to life: the fruit of the wicked to sin.
Jamieson-Fausset-Brown
16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.
16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.
The Pulpit Commentary
Tendeth to life (Pro_11:19). Honest labour brings its own reward in the blessing of God and a long and peaceful life. The fruit of the wicked. All the profit that the wicked make they use in the service of sin, which tends only to death (Rom_6:21). The due reward of honourable industry is contrasted with the gains obtained by any means, discreditable or not.
Tendeth to life (Pro_11:19). Honest labour brings its own reward in the blessing of God and a long and peaceful life. The fruit of the wicked. All the profit that the wicked make they use in the service of sin, which tends only to death (Rom_6:21). The due reward of honourable industry is contrasted with the gains obtained by any means, discreditable or not.
17He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.
Jamieson-Fausset-Brown
17. keepeth--observes (Pr 3:18; 4:22).
refuseth--or, "turns from reproof," which might direct him aright.
17. keepeth--observes (Pr 3:18; 4:22).
refuseth--or, "turns from reproof," which might direct him aright.
The Pulpit Commentary
He is in the way of life (Pro_5:6). It is a way of life when a man keepeth instruction, taketh to heart what is taught by daily providences and the wisdom of experience. Such teachableness leads to happiness here and hereafter. Erreth (Jer_42:20); not "causeth to err," as in the margin, which weakens the antithesis. Septuagint, "Instruction (παιδεία) guardeth the ways of life, but he who is unaffected by instruction goeth astray" (comp. Heb_12:7, etc.).
He is in the way of life (Pro_5:6). It is a way of life when a man keepeth instruction, taketh to heart what is taught by daily providences and the wisdom of experience. Such teachableness leads to happiness here and hereafter. Erreth (Jer_42:20); not "causeth to err," as in the margin, which weakens the antithesis. Septuagint, "Instruction (παιδεία) guardeth the ways of life, but he who is unaffected by instruction goeth astray" (comp. Heb_12:7, etc.).
18He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
Jamieson-Fausset-Brown
18. Both vices must one day be known and punished, and hence their folly.
18. Both vices must one day be known and punished, and hence their folly.
The Pulpit Commentary
This verse ought to be translated, He that hideth hatred is [a man] of lying lips, and he that uttereth slander is a fool. He who cherishes hatred in the heart must be a liar and a hypocrite, speaking and acting in a way contrary to his real sentiments; if he divulges his slander, he is a stupid fool, injuring his neighbour, and procuring ill will for himself. The LXX. reads, "Just (δίκαια) lips conceal hatred;" but probably δίκαια is an error for ἄδικα or δόλια, though Ewald defends it, and would alter the Hebrew to suit it.
This verse ought to be translated, He that hideth hatred is [a man] of lying lips, and he that uttereth slander is a fool. He who cherishes hatred in the heart must be a liar and a hypocrite, speaking and acting in a way contrary to his real sentiments; if he divulges his slander, he is a stupid fool, injuring his neighbour, and procuring ill will for himself. The LXX. reads, "Just (δίκαια) lips conceal hatred;" but probably δίκαια is an error for ἄδικα or δόλια, though Ewald defends it, and would alter the Hebrew to suit it.
19In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
Jamieson-Fausset-Brown
19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jas 1:26).
19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jas 1:26).
The Pulpit Commentary
There wanteth not sin; LXX; "Thou wilt not avoid sin." Loquacity leads to exaggeration and untruthfulness, slander and uncharitableness (comp. Ecc_5:1-3; and Christ's and James's solemn warnings, Mat_12:36; Jas_1:26; Jas_3:2, etc.). "Speak little," says Pinart ('Meditations,' ch. 6.), "because for one sin which we may commit by keeping silence where it would be well to speak, we commit.a hundred by speaking upon all occasions" (see on Pro_17:27), Another rendering of the passage gives "By multitude of words sin does not vanish away;" i.e. you cannot mend a fault by much talking. But this weakens the contrast, and the Authorized Version is correct. Is wise. St. James calls the reticent "a perfect man" (comp. Pro_13:3). "This sentence of Scripture," says St. Augustine, in his 'Retractations,' "I greatly fear, because my numerous treatises, I know well, contain many things, if not false, at any rate idle and unnecessary."
There wanteth not sin; LXX; "Thou wilt not avoid sin." Loquacity leads to exaggeration and untruthfulness, slander and uncharitableness (comp. Ecc_5:1-3; and Christ's and James's solemn warnings, Mat_12:36; Jas_1:26; Jas_3:2, etc.). "Speak little," says Pinart ('Meditations,' ch. 6.), "because for one sin which we may commit by keeping silence where it would be well to speak, we commit.a hundred by speaking upon all occasions" (see on Pro_17:27), Another rendering of the passage gives "By multitude of words sin does not vanish away;" i.e. you cannot mend a fault by much talking. But this weakens the contrast, and the Authorized Version is correct. Is wise. St. James calls the reticent "a perfect man" (comp. Pro_13:3). "This sentence of Scripture," says St. Augustine, in his 'Retractations,' "I greatly fear, because my numerous treatises, I know well, contain many things, if not false, at any rate idle and unnecessary."
20The tongue of the just is as choice silver: the heart of the wicked is little worth.
Jamieson-Fausset-Brown
20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.
20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.
The Pulpit Commentary
Choice (Pro_8:10, Pro_8:19); tested, purified by fire; πεπυρωμένος, Septuagint. Is little worth; mere dross, in contradistinction to choice silver. So the tongue is contrasted with the heart, out of whose abundance it speaketh (Ec Pro_21:26, "The heart of fools is in their mouth; but the mouth of the wise is in their heart"). Septuagint, "The heart of the godless shall fail (ἐκλείψει)."
Choice (Pro_8:10, Pro_8:19); tested, purified by fire; πεπυρωμένος, Septuagint. Is little worth; mere dross, in contradistinction to choice silver. So the tongue is contrasted with the heart, out of whose abundance it speaketh (Ec Pro_21:26, "The heart of fools is in their mouth; but the mouth of the wise is in their heart"). Septuagint, "The heart of the godless shall fail (ἐκλείψει)."
21The lips of the righteous feed many: but fools die for want of wisdom.
Jamieson-Fausset-Brown
21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pr 10:11, 17; Ho 4:6).
21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pr 10:11, 17; Ho 4:6).
The Pulpit Commentary
Feed many. The righteous by wise counsel teach, support, and guide others (Ecc_12:11; Jer_3:15). So the clergy are the shepherds of their flocks (Joh_21:15; Act_20:28; 1Pe_5:2). The LXX. has a different reading, "know high things." Fools die for want of wisdom. Far from "feeding" others, they bring ruin on themselves (Pro_5:23). Others translate, "die through one who wanteth understanding;" but if the Hebrew will bear this rendering, it is obvious that fools need no guide to their fall; their fate is a natural result. In this case the meaning must be that the foolish man involves others in destruction. But it is best to translate as the Authorized Version.
Feed many. The righteous by wise counsel teach, support, and guide others (Ecc_12:11; Jer_3:15). So the clergy are the shepherds of their flocks (Joh_21:15; Act_20:28; 1Pe_5:2). The LXX. has a different reading, "know high things." Fools die for want of wisdom. Far from "feeding" others, they bring ruin on themselves (Pro_5:23). Others translate, "die through one who wanteth understanding;" but if the Hebrew will bear this rendering, it is obvious that fools need no guide to their fall; their fate is a natural result. In this case the meaning must be that the foolish man involves others in destruction. But it is best to translate as the Authorized Version.
22The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
Jamieson-Fausset-Brown
22. it maketh, &c.--"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ec 2:21-23; 1Ti 6:9, 10, 17).
22. it maketh, &c.--"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ec 2:21-23; 1Ti 6:9, 10, 17).
The Pulpit Commentary
The blessing of the Lord. The Septuagint adds, "upon the head of the righteous," as in Pro_10:6. Not chance and luck, not even industry and labour, but God giveth the increase (Ecc_5:18, Ecc_5:19). He addeth no sorrow with it; i.e. with the Blessing. In acquiring and in using wealth thus blessed, the good man is contented and happy, while unsanctified fiches bring only trouble and vexation. But this seems rather feeble, and it is better to render, "And a man's own labor addeth nothing thereto." A man's own work must not be regarded as an equal cause of prosperity with the favour of God. This sentiment is in accordance with Psa_127:1, Psa_127:2, "Except the Lord build the house, their labour is but lost that build it so he giveth unto his beloved in sleep"—what others vainly labour for God giveth to the righteous without toil. The rendering of the clause, "Trouble is of no avail without it," is scarcely warranted by the wording of the text.
The blessing of the Lord. The Septuagint adds, "upon the head of the righteous," as in Pro_10:6. Not chance and luck, not even industry and labour, but God giveth the increase (Ecc_5:18, Ecc_5:19). He addeth no sorrow with it; i.e. with the Blessing. In acquiring and in using wealth thus blessed, the good man is contented and happy, while unsanctified fiches bring only trouble and vexation. But this seems rather feeble, and it is better to render, "And a man's own labor addeth nothing thereto." A man's own work must not be regarded as an equal cause of prosperity with the favour of God. This sentiment is in accordance with Psa_127:1, Psa_127:2, "Except the Lord build the house, their labour is but lost that build it so he giveth unto his beloved in sleep"—what others vainly labour for God giveth to the righteous without toil. The rendering of the clause, "Trouble is of no avail without it," is scarcely warranted by the wording of the text.
23It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
Jamieson-Fausset-Brown
23. Sin is the pleasure of the wicked; wisdom that of the good.
23. Sin is the pleasure of the wicked; wisdom that of the good.
The Pulpit Commentary
As sport. The wicked make their pastime and amusement in doing evil. A man of understanding hath wisdom. As thus put, the sentence is jejune. The Revised Version expresses the meaning better: "And so is wisdom to a man of understanding;" i.e. the wise man finds his refreshment in living a wise and prudent life, which is as easy and as pleasant to him as mischief is to the vicious. The wisdom intended is practical religion, the fear of God directing and showing itself in daily action. Septuagint, "A fool doeth mischief in sport (ἐν γέλωτι), but wisdom produceth prudence for a man."
As sport. The wicked make their pastime and amusement in doing evil. A man of understanding hath wisdom. As thus put, the sentence is jejune. The Revised Version expresses the meaning better: "And so is wisdom to a man of understanding;" i.e. the wise man finds his refreshment in living a wise and prudent life, which is as easy and as pleasant to him as mischief is to the vicious. The wisdom intended is practical religion, the fear of God directing and showing itself in daily action. Septuagint, "A fool doeth mischief in sport (ἐν γέλωτι), but wisdom produceth prudence for a man."
24The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Jamieson-Fausset-Brown
24. it--the very thing. The wicked get dreaded evil; the righteous, desired good.
24. it--the very thing. The wicked get dreaded evil; the righteous, desired good.
The Pulpit Commentary
This verse is connected in thought with the preceding. The wicked, though he lightly carries on his evil practices, is troubled with the thought of the retribution which awaits him, and that which he fears shall come upon him (Pro_1:26; Job_3:25; Isa_66:4); Septuagint, "The wicked is involved in destruction." The desire of the righteous. The righteous will desire only that which is in agreement with God's will, and this God grants, if not in this world, certainly in the life to come. The LXX. has, "The desire of the just is acceptable."
This verse is connected in thought with the preceding. The wicked, though he lightly carries on his evil practices, is troubled with the thought of the retribution which awaits him, and that which he fears shall come upon him (Pro_1:26; Job_3:25; Isa_66:4); Septuagint, "The wicked is involved in destruction." The desire of the righteous. The righteous will desire only that which is in agreement with God's will, and this God grants, if not in this world, certainly in the life to come. The LXX. has, "The desire of the just is acceptable."
25As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
Jamieson-Fausset-Brown
25. (Compare Psa 1:4; 37:9, 10, 36).
righteous ... foundation--well laid and firm (Mt 7:24, 25).
25. (Compare Psa 1:4; 37:9, 10, 36).
righteous ... foundation--well laid and firm (Mt 7:24, 25).
The Pulpit Commentary
As the whirlwind passeth. According to this rendering (which has the support of the Vulgate) the idea is the speed with which, under God's vengeance, the sinner is consumed, as Isa_17:13; Job_21:18. But it is better to translate, as the LXX; "when the whirlwind is passing," i.e. when the storm of judgment falls, as Christ represents the tempest beating on the ill-founded house and destroying it, while that which was built on the rock remains uninjured (comp. Pro_12:3; Mat_7:25, etc.; comp. Wis. 5:14, etc). Everlasting foundation (Job_21:30; Psa_91:1-16; Psa_125:1); like the Cyclopean stones on which Solomon's temple was built. It is natural to see here an adumbration of that Just One, the Messiah, the chief Cornerstone. The LXX. gives, "But the righteous turning aside is saved forever."
As the whirlwind passeth. According to this rendering (which has the support of the Vulgate) the idea is the speed with which, under God's vengeance, the sinner is consumed, as Isa_17:13; Job_21:18. But it is better to translate, as the LXX; "when the whirlwind is passing," i.e. when the storm of judgment falls, as Christ represents the tempest beating on the ill-founded house and destroying it, while that which was built on the rock remains uninjured (comp. Pro_12:3; Mat_7:25, etc.; comp. Wis. 5:14, etc). Everlasting foundation (Job_21:30; Psa_91:1-16; Psa_125:1); like the Cyclopean stones on which Solomon's temple was built. It is natural to see here an adumbration of that Just One, the Messiah, the chief Cornerstone. The LXX. gives, "But the righteous turning aside is saved forever."
26As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
Jamieson-Fausset-Brown
26. that is, causes vexation.
26. that is, causes vexation.
The Pulpit Commentary
Vinegar (Rth_2:14; Psa_69:21). As sour wine sets the teeth on edge. Septuagint, "as the unripe grape is harmful to the teeth" (Eze_18:2). Smoke. In a country where chimneys were unknown, and the fuel was wood or some substance more unsavoury, the eyes must have often been painfully affected by the household fire. Thus lacrimosus, "tear-producing," is a classical epithet of smoke (see Ovid, 'Metam.,' 10.6; Her; 'Sat.,' 1.5, 80). To these two annoyances is compared the messenger who loiters on his errand. The last clause is rendered by the LXX; "So is iniquity to those who practise it"—it brings only pain and vexation.
Vinegar (Rth_2:14; Psa_69:21). As sour wine sets the teeth on edge. Septuagint, "as the unripe grape is harmful to the teeth" (Eze_18:2). Smoke. In a country where chimneys were unknown, and the fuel was wood or some substance more unsavoury, the eyes must have often been painfully affected by the household fire. Thus lacrimosus, "tear-producing," is a classical epithet of smoke (see Ovid, 'Metam.,' 10.6; Her; 'Sat.,' 1.5, 80). To these two annoyances is compared the messenger who loiters on his errand. The last clause is rendered by the LXX; "So is iniquity to those who practise it"—it brings only pain and vexation.
27The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.
Jamieson-Fausset-Brown
27. (Compare Pr 9:11; Psa 55:23).
27. (Compare Pr 9:11; Psa 55:23).
The Pulpit Commentary
The fear of the Lord prolongeth days. The premise of long life as the reward of a religious conversation is often found in our book, where temporal retribution is set forth (see Pro_3:2; Pro_9:11; Pro_14:27). Shall be shortened, as Psa_55:23; Ecc_7:17.
The fear of the Lord prolongeth days. The premise of long life as the reward of a religious conversation is often found in our book, where temporal retribution is set forth (see Pro_3:2; Pro_9:11; Pro_14:27). Shall be shortened, as Psa_55:23; Ecc_7:17.
28The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
Jamieson-Fausset-Brown
28. gladness--in confidence of realizing it.
expectation ... perish--in disappointment.
28. gladness--in confidence of realizing it.
expectation ... perish--in disappointment.
The Pulpit Commentary
The hope of the righteous shall be gladness. The patient expectation of the righteous is joyful, because it has good hope of being, and is, fulfilled. So the apostle (Rom_12:12) speaks, "Rejoicing in hope, patient in tribulation." Septuagint, "Gladness delayeth for the just." The expectation of the wicked; that which the wicked eagerly hope for shall come to naught (Pro_11:7; Job_8:13; Psa_112:10).
The hope of the righteous shall be gladness. The patient expectation of the righteous is joyful, because it has good hope of being, and is, fulfilled. So the apostle (Rom_12:12) speaks, "Rejoicing in hope, patient in tribulation." Septuagint, "Gladness delayeth for the just." The expectation of the wicked; that which the wicked eagerly hope for shall come to naught (Pro_11:7; Job_8:13; Psa_112:10).
29The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.
Jamieson-Fausset-Brown
29. The way, &c.--that is, God's providence sustains the righteous and overthrows the wicked (Ho 14:9).
29. The way, &c.--that is, God's providence sustains the righteous and overthrows the wicked (Ho 14:9).
The Pulpit Commentary
The way of the Lord; i.e. the way in which he has commanded, men to walk—the way of his commandments (Psa_25:12; Psa_119:27), that which the Pharisees confessed that Christ taught (Mat_22:16). The Septuagint renders, "the fear of the Lord," which practically gives the meaning. Or "the Lord's way" may be his moral government of the world. Strength; better a fortress (Pro_10:15). Doing his simple duty, a good man is safe; for, as St. Peter says, "Who is he that will harm you, if ye be zealous of that which is good?" (1Pe_3:13). But destruction shall be; better, but it (the way of Jehovah) is destruction. The two effects of the Law of God are contrasted, according as it is obeyed or neglected. While it is protection to the righteous, it is condemnation and ruin to sinners (see on Pro_21:15) So Christ at one time calls himself "the Way" (Joh_14:6); at another says, "For judgment I am come into this world" (Joh_9:39); and Simeon declares of him (Luk_2:34), "This Child is set for the fall and rising again of many in Israel".
The way of the Lord; i.e. the way in which he has commanded, men to walk—the way of his commandments (Psa_25:12; Psa_119:27), that which the Pharisees confessed that Christ taught (Mat_22:16). The Septuagint renders, "the fear of the Lord," which practically gives the meaning. Or "the Lord's way" may be his moral government of the world. Strength; better a fortress (Pro_10:15). Doing his simple duty, a good man is safe; for, as St. Peter says, "Who is he that will harm you, if ye be zealous of that which is good?" (1Pe_3:13). But destruction shall be; better, but it (the way of Jehovah) is destruction. The two effects of the Law of God are contrasted, according as it is obeyed or neglected. While it is protection to the righteous, it is condemnation and ruin to sinners (see on Pro_21:15) So Christ at one time calls himself "the Way" (Joh_14:6); at another says, "For judgment I am come into this world" (Joh_9:39); and Simeon declares of him (Luk_2:34), "This Child is set for the fall and rising again of many in Israel".
30The righteous shall never be removed: but the wicked shall not inhabit the earth.
Jamieson-Fausset-Brown
30. (Compare Pr 12:3; Psa 37:9-11; 102:28).
earth--or, "land of promise."
30. (Compare Pr 12:3; Psa 37:9-11; 102:28).
earth--or, "land of promise."
The Pulpit Commentary
The righteous shall never be removed (Pro_2:21; Pro_12:3, Pro_12:21; Psa_10:6; Psa_37:29). This is in agreement with the temporal promise made to the patriarchs and often renewed, as in the fifth commandment. St. Paul says (1Ti_4:8), "Godliness is profitable for all things, having promise of the life which now is, and of that which is to come." The wicked shall not inhabit (or, abide not in) the land. The punishment of exile was threatened upon the Jews for their disobedience, and they are still suffering this retribution (Le 26:33; Deu_4:27; Isa_22:17). Christ gives the other aspect of God's moral government when he says (Mat_5:5), "Blessed are the meek: for they shall inherit the earth."
The righteous shall never be removed (Pro_2:21; Pro_12:3, Pro_12:21; Psa_10:6; Psa_37:29). This is in agreement with the temporal promise made to the patriarchs and often renewed, as in the fifth commandment. St. Paul says (1Ti_4:8), "Godliness is profitable for all things, having promise of the life which now is, and of that which is to come." The wicked shall not inhabit (or, abide not in) the land. The punishment of exile was threatened upon the Jews for their disobedience, and they are still suffering this retribution (Le 26:33; Deu_4:27; Isa_22:17). Christ gives the other aspect of God's moral government when he says (Mat_5:5), "Blessed are the meek: for they shall inherit the earth."
31The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.
Jamieson-Fausset-Brown
31. bringeth forth--literally, "germinates" as a plant.
froward--(Compare Pr 2:12, 14).
cut off--as an unproductive plant.
31. bringeth forth--literally, "germinates" as a plant.
froward--(Compare Pr 2:12, 14).
cut off--as an unproductive plant.
The Pulpit Commentary
Bringeth forth; as a tree produces fruit, and the fields yield their increase. The metaphor is common. Thus Isaiah (Isa_57:19) speaks of "the fruit of the lips" (comp. Heb_13:15 and Psa_37:30, which latter passage occurs in the same connection as the present). The Septuagint renders, "distilleth wisdom." So So Isa_5:13, "His lips are like lilies, dropping sweet smelling myrrh." The froward tongue (Pro_2:12, Pro_2:14 : Pro_8:13, which speaks only what is perverse and evil). Shall be cut out; like a corrupt tree that cumbers the ground (Mat_3:10; Luk_13:7). The abuse of God's great gift of speech shall be severely punished. "For by thy words thou shalt be justified, and by thy words thou shalt be condemned" (Mat_12:36, Mat_12:37).
Bringeth forth; as a tree produces fruit, and the fields yield their increase. The metaphor is common. Thus Isaiah (Isa_57:19) speaks of "the fruit of the lips" (comp. Heb_13:15 and Psa_37:30, which latter passage occurs in the same connection as the present). The Septuagint renders, "distilleth wisdom." So So Isa_5:13, "His lips are like lilies, dropping sweet smelling myrrh." The froward tongue (Pro_2:12, Pro_2:14 : Pro_8:13, which speaks only what is perverse and evil). Shall be cut out; like a corrupt tree that cumbers the ground (Mat_3:10; Luk_13:7). The abuse of God's great gift of speech shall be severely punished. "For by thy words thou shalt be justified, and by thy words thou shalt be condemned" (Mat_12:36, Mat_12:37).
32The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
Jamieson-Fausset-Brown
32. know--regard and provide for (Psa 1:6).
frowardness--all kinds of deceit and ill-nature. The word is plural.
32. know--regard and provide for (Psa 1:6).
frowardness--all kinds of deceit and ill-nature. The word is plural.
The Pulpit Commentary
Know. A good man's lips are conversant with what is acceptable to God and man. Such a person considers what will please God and edify his neighbour, and speaks in conformity therewith. The LXX. has," The lips of the righteous distil graces;" ἀποστάζει χάριτας, but probably the right verb is ἐπίσταται, which is found in some manuscripts. Speaketh frowardnsss; rather, knoweth, or is perverseness (comp. Eph_4:29); Septuagint, ἀποστρέφεται, or, according to the Sinaitic correcter and some other scribes, καταστρέφεται, "is turned aside," or "is overthrown." Delitszch translates, "is mere falsehood."
Know. A good man's lips are conversant with what is acceptable to God and man. Such a person considers what will please God and edify his neighbour, and speaks in conformity therewith. The LXX. has," The lips of the righteous distil graces;" ἀποστάζει χάριτας, but probably the right verb is ἐπίσταται, which is found in some manuscripts. Speaketh frowardnsss; rather, knoweth, or is perverseness (comp. Eph_4:29); Septuagint, ἀποστρέφεται, or, according to the Sinaitic correcter and some other scribes, καταστρέφεται, "is turned aside," or "is overthrown." Delitszch translates, "is mere falsehood."
THE HOLY BIBLE
Proverbs
Chapter 10
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105