Pulpit Commentary - Proverbs 3:1

Pulpit Commentary - Proverbs 3:1 - 3:35

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Pulpit Commentary - Proverbs 3:1 - 3:35

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This Chapter Verse Commentaries:

3:1 - 3:35

EXPOSITION

Pro_3:1-18

4. Fourth admonitory discourse. The third chapter introduces us to a group of admonitions, and the first of these (Pro_3:1-18) forms the fourth admonitory discourse of the teacher. To all intents and purposes this is a continuation of the discourse in the preceding chapter, for inasmuch as that described the benefits, spiritual and moral, which follow from the pursuit of Wisdom, in promoting godliness and providing safety from evil companions, so this in like manner depicts the gain flowing from Wisdom, the happiness of the man who finds Wisdom, and the favour which he meets with both with God and man. The discourse embraces exhortations to obedience (Pro_3:1-4), to reliance on God (Pro_3:5, Pro_3:6) against self-sufficiency and self-dependence (Pro_3:7, Pro_3:8), to self-sacrificing devotion to God (Pro_3:9, Pro_3:10), to patient submission to God's afflictive dispensations (Pro_3:11, Pro_3:12), and concludes with pointing out the happy gain of Wisdom, her incomparable value, and wherein that value consists (Pro_3:13-18). It is noticeable that in each case the exhortation is accompanied with a corresponding promise of reward (Pro_3:2, Pro_3:4, Pro_3:6, Pro_3:8, Pro_3:10), and these promises are brought forward with the view to encourage the observance of the duties recommended or enjoined. Jehovah is the central point to which all the exhortations converge. Obedience, trust, self-sacrificing devotion, submission, are successively brought forward by the teacher as due to God, and the persons in whom they are exhibited are truly happy in finding Wisdom. The transition in thought from the former to the latter part of the discourse is easy and natural. Obedience and trust are represented as bringing favour, guidance, and health—in a word, prosperity. But God is not only to be honoured in times of prosperity, but also in adversity his loving hand is to be recognized; and in this submission to his will is true wisdom.

Pro_3:1

My son (b'ni) serves to externally connect this discourse with the preceding. Forget not my law. This admonition bears a strong resemblance to that in Pro_1:8, though the terms employed are somewhat different, torah and mits'oth here occupying the place respectively of musar and torah in that passage. My law (torathi), is literally, my teaching, or doctrine, from the root yarah, "to teach." The torah is the whole body of salutary doctrine, and designates "Law" from the standpoint of teaching. Forgetting here is not So much oblivion arising from defective memory, as a wilful disregard and neglect of the admonitions of the teacher. Thine heart (libekha); Vulgate, cor; LXX; καρδία and so the sum total of the affections. Keep; yitstsor, from notsar, "to keep, or observe that which is commanded." The word is of frequent occurrence in the Proverbs, and appears about twenty-five times. My commandments (mits'othay); Vulgate, praecepta mea; LXX; τὰ ῥήματα μου ; i.e. my precepts. The Hebrew verb from which it is derived means "to command, or prescribe." The law and commandments here alluded to are those which immediately follow, from verse 3 onwards. The three main ideas combined in this verse are remembrance, affection, and obedience. Remembering the law or teaching will depend, to a large extent, on the interest felt in that law; and the admonition to "forget not" is an admonition to give "earnest heed," so that the law or teaching may be firmly fixed in the mind. In using the words, "let thy heart keep," the teacher goes to the root of the matter. There may be an historical remembrance of, or an intellectual assent to, the commandments, but these are insufficient, for the keeping of the commandments must be based on the recognition of the fact that the affections of the heart are to be employed in the service of God, the keeping of the commandments is to be a labour of love. Again, the expression, "keep my commandments," implies, of course, external conformity to their requirements: we are "to observe to do them" (Deu_8:1); but it implies, further, spiritual obedience, i.e. an obedience with which love is combined (Deu_30:20), and which arises from the inward principles of the heart being in harmony with the spirit of the commandments (see Wardlaw).

Pro_3:2

Length of days (orek yamim); Vulgate, longitudo dierum. The expression is literally "extension of days," and signifies the prolongation of life, its duration to the appointed limit—a meaning which is brought out in the LXX. μῆκος βίου , "length of days," the Greek word βίος being used, not of existence, but of the time and course of life. It occurs again in Pro_3:16, and also in Job_12:12 and Psa_21:4. "Length of days" is represented as a blessing in the Old Testament, depending, however, as in the present instance, on the fulfilment of certain conditions. Thus in the fifth commandment it is appended to the honouring of parents (Exo_20:12), and it was promised to Solomon, at Gibeon, on the condition that he walked in the way, statutes, and commandments of God (1Ki_3:14). The promise of prolongation of life is not to be pressed historically as applying to every individual case, but is to be taken as indicating the tendency of keeping the Divine precepts, which, as a rule, ensure preservation of health, and hence "length of days." Long life (vush'noth khayyim); literally, years of life; Targum Jonathan, Vulgate, Syriac, and Arabic, anni vitae; LXX; ἔτη ζωῆς . The Authorized Version scarcely serves to bring out the sense of the original, as there is practically no difference in meaning between "length of days" and "long life? The idea conveyed in the expression, "years of life," is that of material prosperity. The thought of an extended life is carried on from the preceding expression, but it is amplified and described. The years of life will be many, but they will be years of life in its truest sense, as one of true happiness and enjoyment, free from distracting cares, sickness, and other drawbacks. The Hebrew plural, khayyim, "lives," is equivalent to the Greek expression, βίος βιωτός , "a life worth while living" (cf. Plat; 'Apol.,' 38, A). To the Israelitish mind, the happiness of life consisted in "dwelling in the land" (Deu_4:40; Deu_5:30, etc.), and "abiding in the house of the Lord" (Psa_15:1; Psa_23:6; Psa_27:3) (Zockler). The conjecture that the plural, khayyim, signifies the present and the future life, is unfounded. The scope of the promise before us is confined to the present stage of existence, and it is negatived also by the similar use of the plural in Pro_16:5, "In the light of the king's countenance is life (khayyim)," where khayyim cannot possibly refer to the future life. Khayyim stands for life in its fulness. "Godliness" has indeed, as St. Paul wrote to Timothy, "promise of the life that now is, aud of that which is to come" (1Ti_4:8). Peace (shalom). The verb shalam, from which the substantive shalom is derived, signifies "to be whole, sound, safe," and hence "peace" means internal and external contentment, and tran-quillity of mind arising from the sense of safety. In Pro_16:17 the ways of Wisdom are designated peace. While, on the one hand, peace is represented by the psalmist as the possession of those who love God's Law (Psa_119:165), on the other, it is denied the wicked (Isa_48:22; Isa_57:21). Shall they add to thee; i.e. shall the precepts and commands bring (Zockler) or heap upon (Muffet) thee.

Pro_3:3

Mercy and truth (khesed vermeth); properly, love and truth; Vulgate, misericordia et veritas; LXX; ἐλεημοσύναι καὶ πίστεις . With this verse begin the commandments which are alluded to in Pro_3:1. The Hebrew khesed has to be understood in its widest sense, though the Vulgate and the LXX. confine it to one aspect of its meaning, viz. that which refers to the relation of man to man, to the pity evoked by the sight of another's misfortunes, and to ahnsgiving. The radical meaning of the word is "ardent desire," from the root khasad, "to eagerly or ardently desire." Delitzsch describes it as "well affectedness." Predicated of God, it indicates God's love and grace towards man; predicated of man, it signifies man's love toward s God, i.e. piety, or man's love towards his neighbour, i.e. humanity. Where this mercy or love is exhibited in man it finds expression in

(1) mutual outward help;

(2) forgiveness of offences;

(3) sympathy of feeling, which leads to interchange of thought, and so to the development of the spiritual life (see Elster, in loc.).

The word carries with it the ideas of kindlim as, benignity (Targum, benignitas), and grace (Syriac, gratia). Truth (emeth); properly, firmness, or stability, and so fidelity in which one performs one's promise. Truth is that absolute integrity of character, beth in word and deed, which secures the unhesitating confidence of all (Wardlaw). Umbreit and Elster designate it as inward truthfulness, the pectus rectum, the very essence of a true man. As khesed excludes all selfishness and hate, so emeth excludes all hypocrisy and dissimulation. These two virtues are frequently combined in the Proverbs (e.g. Pro_14:22; Pro_16:16; Pro_20:28) and Psalms (e.g. Psa_25:10; Psa_40:11; Psa_57:4-11; Psa_108:5; Psa_138:2), and, when predicated of man, indicate the highest normal standard of moral perfection (Zockler). The two ideas are again brought together in the New Testament phrase, ἀληθεύειν ἐν ἀγάπη , "to speak the truth in love" (Eph_4:15). There seems little ground for the remark of Salasius, that "mercy" refers to our neighbours, and "truth" to God. Each virtue, in fact, has a twofold reference—one to God, the other to man. The promise in verse 4, that the exercise of these virtues procures favour with God and man, implies this twofold aspect. Bind them about thy neck; either

(1) as ornaments worn about the neck (Gejerus, Zockler); or

(2) as amulets or talismans, which were worn from a superstitious notion to ward off danger (Umbreit and Vaihinger); or

(3) as treasures which one wears attached to the neck by a chain to guard against their loss (Hitzig); or

(4) as a signet, which was carried on a string round the neck (Delitzsch). The true reference of the passage seems to lie between (1) and (3). The latter adapts itself to the parallel expression, "Write them on the tablet of thine heart," and also agrees with Pro_6:21, "Tie them about thy neck," the idea being that of their careful preservation against loss. The former meaning, however, seems preferable. Mercy and truth are to be ornaments of the character, to be bound round the neck, i.e. worn at all times (comp. Pro_1:9, "For they shall be an ornament of grace unto thine head, and chains about thy neck." See also Gen_41:42; So Gen_1:10; Gen_4:9; Eze_16:11). The imagery of the binding is evidently taken from Exo_13:9 and Deu_6:8, and is suggestive of the tephillim, or phylacteries. Write them upon the table of thine heart; i.e. inscribe them. mercy and truth, deeply there, impress them thoroughly and indelibly upon thine heart, so that they may never be forgotten, and may form the mainspring of your actions. The expression implies that the heart is to be in entire union with their dictates. The table (luakh) was the tablet expressly prepared for writing by being polished, corresponding to the πινακίδον , the writing table of Luk_1:63, which, however, was probably covered with wax. The inscription was made with the stylus. The same word is used of the tables of stone, on which the ten commandments were written with the finger of God, end allusion is in all probability here made to that fact (Exo_31:18; Exo_34:28). The expression, "the tables of the heart," occurs in Pro_7:3; Jer_17:1 (cf. 2Co_3:3); and is used by AEschylus, 'Pro.,' 789, δέλτοι φρενῶν , "the tablets of the heart." This clause is omitted in the LXX.

Pro_3:4

So shalt thou find (vum'lsa); literally, and find. A peculiar use of the imperative, the imperative kal (m'tsa) with vav consecutive ( åÄ ) being equivalent to the future, "thou shalt find," as in the Authorized Version. This construction, where two imperatives are joined, the former containing an exhortation or admonition, the second a promise made on the condition implied in the first, and the second imperative being used as a future, occurs again in Pro_4:4; Pro_7:2, "Keep my commandments, and live;" Pro_9:6, "Forsake the foolish, and live;" Pro_20:13, "Open thine eyes, and thou shalt be satisfied with bread". Delitzsch calls this "an admonitory imperative;" Bottcher, "the desponsive imperative." Compare the Greek construction in Menander, Οἶδ ὅτι ποίησον , for ποιήσεις , "Know that this you will do." Find (matza); here simply "to attain," "obtain," not necessarily implying previous search, as in Pro_17:20. Favour (khen). The same word is frequently translated "grace," and means the same thing; Vulgate, gratia; LXX; χαρίς . For the expression, "to find favour" (matsa khen), see Gen_6:8; Exo_33:12; Jer_31:2; comp. Luk_1:30, Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ ." For thou hast found favour [or, 'grace'] with God." spoken by Gabriel to the Virgin. Good understanding (sekel tov); i.e. good sagacity, or prudence. So Delitzsch, Bertheau, Kamph. A true sagacity, prudence, or penetrating judgment will be adjudicated by God and man to him who possesses the internal excellence of love and truth. The Hebrew sekel is derived from sakal, "to act wisely or prudently," and has this intellectual meaning in Pro_13:15; Psa_111:10 (see also 1Sa_25:3 and 2Ch_30:22). The Targum Jonathan reads, intellectus et benignitas, thus throwing the adjective into a substantival form; the Syriac, intellectus simply. Ewald, Hitzig, Zockler, and others, on the other hand, understand sekel as referring to the judgment formed of any one, the favourable opinion or view which is entertained of hint by others, and hence take it as reputation, or estimation. The man who has love and truth will be held in high esteem by God and man. Our objection to this rendering is that it does not seem to advance the meaning of the passage beyond that of "favour." Another, mentioned by Delitzsch, is that sekel is never used in any other sense than that of intellectus in the Mishle. The marginal reading, "good success," i.e. prosperity, seems inadmissible here, as the hiph. has'kil, "to cause to prosper," as in Pro_17:8; Jos_1:7; Deu_29:9, does not apply in this instance any more than in Psa_111:10, margin. In the sight of God and man (b'eyney elohim v'adam); literally, in the eyes of Elohim and man; i.e. according to the judgment of God and man (Zockler); Vulgate, coram Deo et hominibus. A simpler form of this phrase is found in 1Sa_2:26, where Samuel is said to have found favour with the Lord, and also with men. So in Luk_2:52 Jesus found favour "with God and man ( παρὰ Θεῷ καὶ ἀνθρώποις )" (comp. Gen_10:9; Act_2:47, Rom_14:18). The two conditions of favor and sagacity, or prudence, are not to be assigned respectively to God and man (as Ewald and Hitzig), or that finding favour has reference more to God, and being deemed prudent refers more to man. The statement is universal. Both these conditions will be adjudged to the man who has mercy and truth by God in heaven and man on earth at the same time (see Delitszch). The LXX; "after favour," instead of the text, reads, "and provide good things in the sight of the Lord and men," quoted by St. Paul (2Co_8:21).

Pro_3:5

Trust in the Lord (b'takh el yehovah); literally, trust in Jehovah. Entire reliance upon Jehovah, implied in the words, "with all thine heart," is here appropriately placed at the head of a series of admonitions which especially have God and man's relations with him in view, inasmuch as such confidence or trust, with its corresponding idea of the renunciation of reliance on self, is, as Zockler truly remarks, a "fundamental principle of all religion." It is the first lesson to be learnt by all, and no less necessary for the Jew than for the Christian. Without this reliance on or confidence in God, it is impossible to carry out any of the precepts of religion. Batakh is, properly, "to cling to," and so passes to the meaning of "to confide in," "to set one's hope and confidence upon." The preposition el with Jehovah indicates the direction which the confidence is to take (cf. Psa_37:3, Psa_37:5). Lean (tishshaen); Vulgate, innitaris; followed by el, like b'takh, with which it is very similar in meaning. Shaan, not used in kal, in hiph. signifies "to lean upon, rest upon," just as man rests upon a spear for support. Its metaphorical use, to repose confidence in, is derived from the practice of kings who were accustomed to appear in public leaning on their friends and ministers; cf. 2Ki_5:18; 2Ki_7:2, 2Ki_7:17 (Gesenius). The admonition does not mean that we are not to use our own understanding (binab), i.e. form plans with discretion, and employ legitimate means in the pursuit of our ends; but that, when we use it, we are to depend upon God and his directing and overruling providence (Wardlaw); cf. Jer_9:23, Jer_9:24. "Let not the wise man glory in his wisdom," etc. The teacher points out not only where we are to rely, but also where we are not to rely.

Pro_3:6

In all thy ways. This expression covers the whole area of life's action—all its acts and undertakings, its spiritual and secular sides, no less than its public and private, It guards against our acknowledging God in great crises and solemn acts of worship only (Plumptre). Acknowledge (daehu); Vulgate, cogita; LXX; γνέριζε . The Hebrew verb yada signifies "to know, recognize." To acknowledge God is, therefore, to recognize, in all our dealings and undertakings, God's overruling providence, which "shapes our ends, rough hew them as we will." It is not a mere theoretical acknowledgment, but one that engages the whole energies of the soul (Delitzsch), and sees in God power, wisdom, providence, goodness, and justice. This meaning is conveyed by the Vulgate cogitare, which is "to consider" in all parts, "to reflect upon." David's advice to his son Solomon is, "Know thou (ola) the God of thy father." We may well acknowledge Jehovah; for he "knoweth the way of the righteous" (Psa_1:6). Acknowledging God also implies that we first ascertain whether what we are about to take in hand is in accordance with his precepts, and then look for his direction and illumination (Wardlaw). And he shall direct thy paths (v'hu y'yashsher or'khotheyka); i.e. he himself shall make them straight, or level, removing all obstacles out of the way; or they shall, under God's direction, prosper and come to a successful issue; they shall be virtuous, inasmuch as deviation into vice will be guarded against, and happy, because they are prosperous. The pronoun v'hu is emphatic, "he himself;" Vulgate, et ipse. Yashar, piel. is "to make a way straight," as in Pro_9:15; Pro_15:21; Pro_11:5. Cf. the LXX. ὀρθοτομεῖν , "to cut straight" (see on Pro_11:5). God here binds himself by a covenant (Lapide). This power is properly attributed to God, for "it is not in man to direct his steps" (Jer_10:23).

Pro_3:7

Be not wise in thine own eyes. This admonition carries on the thought from the preceding verses (5, 6), approaching it from a different direction. It is a protest against self-sufficiency, self-conceit, and self-reliance. It says, in effect, "Trust in the Lord, do not trust in yourself." Wisdom, as Michaelis remarks, is to trust in God; to trust in yourself and in your own wisdom is unwisdom. God denounces this spirit: "Woe unto them that are wise in their own eyes, and prudent in their own sight!" (Isa_5:21), because such a spirit leads to the prohibited self-dependence, and is inconsistent with "the tear of the Lord." The precept of the text is reiterated by St. Paul, especially in Rom_12:16, "Be not wise in your own conceits" (cf. 1Co_8:8; Gal_6:3). It commends humility. The diligent search for Wisdom is commanded. The great hindrance to all true wisdom is the thought that we have already attained it (Plumptre). In thine own eyes; i.e. in thine own estimation; arbitrio tuo. Fear the Lord, and depart from evil. The connection of this with the first part of the verse becomes clear upon reflection. "The fear of the Lord" is true wisdom (Job_28:28; Pro_1:7). Fear the Lord, therefore, because it is the best corrective of one's own wisdom, which engenders arrogance, pride, presumption of mind, which, moreover, is deceptive and apt to lead to sin. The fear of the Lord has this other advantage—that it leads to the departure from evil (Pro_16:6) It is the mark of the wise man that he fears the Lord, and departs from evil (Pro_14:16). These precepts form the two elements of practical piety (Delitzsch), an eminent example of which as Job (Job_1:1).

Pro_3:8

It shall be health to thy navel, and marrow to thy bones. A metaphorical expression, denoting the complete spiritual health which shall follow from fearing the Lord and departing from evil. Health, (riph'uth); properly, healing; LXX; ιἅσις ; Vulgate, sanitas; so Syriac and Arabic. The Targum Jonathan has medicina, "medicine," as the margin. The root rapha is properly "to sew together," and the secondary meaning, "to heal," is taken from the healing of a wound by sewing it up. Delitzsch, however, thinks riph'uth is not to be taken as a restoration from sickness, but as a raising up from enfeebled health, or a confirming of the strength which already exists. There shall be a continuance of health. Gesenius translates "refreshment." To thy navel (l'shor'rekha); Vulgate, umbilico tuo; so Targum Jonathan. Shor is "the navel," here used synecdochically for the whole body, just as "head" is put for the whole man (Jdg_5:30), "mouth" for the whole person speaking (Pro_8:13), and "slow bellies" for depraved gluttons (Tit_1:12) (Gejerus, Umbreit). The idea is expressed in the LXX; Syriac, and Arabic by "to thy body" ( τῷ σώματι σου ; corpori tuo). The navel is here regarded as the centre of vital strength. For the word, see So Pro_7:2; Eze_16:4. This is the only place in the Proverbs where this word is found. Gesenius, however, takes shor, or l'shor'rekha, as standing col. lectively for the nerves, in which, he says, is the seat of strength, and translates accordingly, "Health (i.e. refreshment) shall it be to thy nerves." Marrow (shik'kuy); literally, watering or moistening, as in the margin; Vulgate, irrigatio. Moistening is imparted to the bones by the marrow, and thus they are strengthened: "His bones are moistened with marrow" (Job_21:24). Where there is an absence of marrow the drying up of the bones ensues, and hence their strength is impaired, and a general debility of the system sets in—they "wax old" (Psa_32:3). The effect of a broken spirit is thus described: "A broken spirit drieth up the bones" (Pro_17:22). The physiological fact here brought forward is borne witness to by Cicero, 'In Tusc.:' "In visceribus atque medullis omne bonum condidisse naturam" (cf. Plato). The meaning of the passage is that, as health to the navel and marrow to the bones stand as representatives of physical strength, so the fear of the Lord, etc; is the spiritual strength of God's children.

Pro_3:9

Honour the Lord with thy substance, etc. An exhortation to self-sacrificing devotion by the appropriation and use of wealth to the service of Jehovah. With thy substance (mehonehka); Vulgate, de tua substantia; LXX; ἀπὸ σῶν δικαίων πόνων . Hon, properly "lightness," is "opulence," "wealth," as in Pro_1:13. The min in composition with hon is not partitive, as Delitzsch and Berthean take it, but signifies "with" or "by means of," as in Psa_38:7; Isa_58:12; Eze_28:18; Oba_1:9. The insertion of δικαίος by the LXX. limits the wealth to that which is justly acquired, and so guards against the erroneous idea that God is honoured by the appropriation to his use of unlawful wealth or gain (Plumptre). The Israelites "honoured Jehovah with their substance" when they contributed towards the erection of the tabernacle in the wilderness, and later when they assisted in the preparations for the building of the temple, and in the payment of tithes. The injunction may undoubtedly refer to tithes, and is in accordance with the requirement of the Mosaic Law on that and other points as to oblations, free will offerings, etc.; but it has a wider bearing and contemplates the use of wealth for all pious and charitable purposes (see Pro_14:31). The word maaser, "tithe," does not occur in the Proverbs. With the firstfruits (mereshith); Vulgate, de primitiis. So Targum Jonathan, Syriac, and Arabic. The law of the firstfruits is found in Exo_22:29; Exo_23:19; Exo_34:20; Le Exo_23:10; Num_18:12 : Deu_18:4; Deu_26:1-3. The firstfruits were presented by every Israelite to the priests, in token of gratitude and humble thankfulness to Jehovah, and consisted of the produce of the land in its natural state, or prepared for human food (Maclear, 'Old Test. Hist.,' bk. 4, c. 3, a). The "firstfruits" also carried with it the idea of the best. The custom of offering the firstfruits of the field and other revenues as a religious obligation was observed by ancient pagan nations. Some of the ancient commentators find in this verse an argument for the support of the ministry. It is well known that the priests "lived of the sacrifice," and were "partakers of the altar," and as their support by these means tended to the maintenance of Divine worship, so those who supported them were in the highest degree "honoring God." The injunctions also show that the honouring of God does not consist simply of lip service, of humility and confidence in him, but also of external worship, and in corporeal things. They are not peculiar to Israel, but are binding on all. They oppose all selfish use of God's temporal gifts, and lead to the thought that, in obeying them, we are only giving back to God what are his own. "The silver and the gold is mine, saith the Lord of hosts" (Hag_2:1-23 :28).

"We give thee but thine own,

Whate'er the gift may be;

All that we have is thine shine,

A trust, O Lord, from thee."

(Day's 'Psalter.')

Pro_3:10

So shall thy barns be filled with plenty. The promise held out to encourage the devotion of one's wealth to Jehovah's service, while supplying a motive which at first sight appears selfish and questionable, is in reality a trial of faith. Few persons find it easy to realize that giving away will increase their store (Wardlaw). The teacher is warranted in bringing forward this promise by the language of Moses in Deu_28:1-8, whine, among other things, he promises that Jehovah will command a blessing upon the "storehouses" and industry of those who honour God. The principle is otherwise expressed in Pro_11:25, "The liberal soul shall be made fat, and he that watereth shall be also watered himself;" and it is exemplified in Hag_1:3-11; Hag_2:15, Hag_2:19; Mal_3:10-12, and in the New Testament in Php_4:14-19; 2Co_9:6-8. Thy barns; asameykha, the only form in which asam, "a storehouse," "barn," or "granary," occurs. The Hebrew asam is the same as the Latin horreum (Vulgate) and the Greek ταμιεῖον (LXX.). With plenty (sava); Vulgate, saturitas; i.e. fulness, abundance, plenty. The root sava is "to become satisfied," and that richly satisfied. This expression and the following, and thy presses shall burst out with new wine, depict the greatest abundance. Thy presses (y'kaveykhu). The word here translated "presses" is, strictly speaking," vats" or "reservoirs," into which the must from the wine press flowed. The wine press consisted of two parts, the gath (equivalent to the Latin torcularium, torculum, or torcular; Greek, ληνός , Mat_21:33), into which the grapes were collected from the surrounding vineyard, and there trodden underfoot by several persons (Neh_13:15 : Isa_63:3; Lam_1:15), whose movements were regulated by singing or shouting (Isa_16:10; Jer_48:33), as among the Greeks and Egyptians; and the yekev, used here, which was a trough of corresponding size, dug into the ground, or cut out of a rack, at a lower level, to receive the must. The yekev corresponded with the Greek ὑπολήνιον , mentioned in Mar_12:1-44 :l, and the Latin lacus (Ovid, 'Fasti,' 5.888; Pliny, 'Epist.,' 9.20; 'Colum. de Rust.,' 12.18): Cajeterus, indeed, reads, lacus torcularii. The word yekev is, however, used for the wine press itself in Job_24:11 and 2Ki_6:27. Shall burst out (yiph'rotsu); literally, they shall extend themselves; i.e. shall overflow. Parats, "to break," is here used metaphorically in the sense of "to be redundant," "to overflow" (cf. 2Sa_5:20). It is employed intransitively of a people spreading themselves abroad, or increasing, in Gen_28:14; Exo_1:12. New wine (tirosh); Vulgate, Arabic, and Syriac, vino; LXX; οἴνῳ ; properly, as in the Authorized Version, "new wine;" Latin, mustum (see Deu_33:28; Isa_36:17; Isa_55:1).

Pro_3:11

My son, despise not the chastening of the Lord. The teacher, in Pro_3:11 and Pro_3:12, passes to another phase of life. The thought of prosperity suggests the opposite one of adversity. Abundant prosperity shall flow from honouring Jehovah, but he sometimes and not unfrequently sends affliction, and, indeed, without this life would be incomplete. The object of the exhortation is, as Delitzsch states, to show that, as in prosperity God should not be forgotten, so one should not suffer himself to be estranged by days of adversity. Submission is counselled on the ground that, when Jehovah afflicts, he does so in the spirit of love, and for good. The "chastening" and "correction," though presenting God in an attitude of anger, are in reality not the punishment of an irate God. The verse before us is evidently copied from Job_5:17, "Behold, happy is the man whom God correcteth, therefore despise not thou the chastening of the Almighty;" and the whole passage is cited again in the Epistle to the Hebrews (Heb_12:5, Heb_12:6). It has been said that Job_5:11 expresses the problem of the Book of Job, and verse 12 its solution (Delitzsch). Despise not (altimas); Vulgate, ne abjicias; LXX; μὴ ὀλιγώρει . The verb mass is first "to reject," and then "to despise and contemn." The Targum Jonathan puts the thought in a stronger form, ne execreris, "do not curse." They despise the chastening of Jehovah who, when they see his hand in it, do not humbly and submissively bow, but resist and become refractory, or, as it is expressed in Pro_19:3, when their "heart fretteth against the Lord." Job, notwithstanding his bitter complaints, was on the whole, and in his better moments, an example of the proper state of mind under correction (see Job_1:21; Job_2:10). Jonah, in treating contemptuously the procedure of God, is an exemplification of the contrary spirit, which is condemned implicitly in the text (Wardlaw). Chastening (musar); i.e. correction not by reproof only, as in Pro_6:23 and Pro_8:30; but by punishment also. as in Pro_13:24; Pro_22:15. The meaning here is expressed by the LXX. παιδεία , which is "instruction by punishment," discipline, or schooling (cf. Vulgate, disciplina). Neither be weary (al-takots); i.e. do not loathe, abhor, feel disgust nor vexation towards. The expression, "do not loathe," is a climax to the other, "despise not." It represents a more deeply seated aversion to Jehovah's plans. Gesenius takes the primary meaning of kuts to be that of vomiting. The word before us certainly denotes loathing or nausea, and is used in this sense by the Israelites in their complaints against God and against Moses in Num_21:5 (cf. Gen_27:46). The writer of the Epistle to the Hebrews, in quoting the passage, adopts the LXX. reading, μὴ ὀκλύου , "nor faint;" Vulgate, ne deficias, i.e. "do not give way to despondency." Correction. This word, like musar above, has a twofold meaning of either punishment or chastening, as in Psa_73:14; or reproof, as in Pro_1:23; Pro_25:1-28 :30; Pro_5:12; Pro_27:5; Pro_29:15, where it also occurs. It is here used in the former sense. To loathe the correction of Jehovah is to allow it to completely estrange us from him. We faint under it when, by dwelling on or brooding over, or bemoaning the trial, the spirit sinks to faintness. To faint at correction ignores the belief in the truth that "all things work together for good to them that love God."

Pro_3:12

In this verse the motive for submissiveness to Jehovah's corrections is brought forward. They are corrections, but they are the corrections of love. One of the most touching relationships of life, and that with which we are most familiar, viz. that of father and son, is employed to reconcile us to Jehovah's afflictive dispensations. A comparison is drawn. God corrects those whom he loves after the same manner as a father corrects ("correcteth" has to be understood from the first hemistich) the son whom he loves. The idea of the passage is evidently taken from Deu_8:5, "Thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee." The idea of the paternal relationship of God to mankind is found elsewhere (Jer_31:9; Mal_2:10), and especially finds expression in the Lord's prayer. When the truth of this passage is learned, we shall be drawn to, rather than repelled from, God by his corrections. The gracious end of earthly trials is expressed in Heb_12:6, Heb_12:2; cf. Rom_5:3-5; 2Co_4:17 (Wardlaw). "These gracious words (Heb_12:1-29.) are written in Holy Scripture for our comfort and instruction; that we should patiently and with thanksgiving bear our heavenly Father's correction, whensoever by any manner of adversity it shall please his gracious goodness to visit us" (see Visitation Office). Even as a father the son in whom he delighteth (vuk'av eth-ben yir'tseh); literally, even as a father the son be delighteth in. Various renderings have been given to this passage.

(1) Delitzsch, De Wette, et al; agree with the Authorized Version, and take å vav, as explicative, and yir'tseh, "in whom he delighteth," as a relative sentence. The å is used in this explanatory sense in 1Sa_28:3. The relative usher, "whom," is omitted in the original, according to the rule that the relative is omitted, especially in poetry, where it would stand as a pronoun in the nominative or accusative case (comp. Psa_7:16, "And he falls into the pit (which) he made;" and Pro_5:13). We have the same elision of the relative in the English colloquial expression, "the friend I met".

(2) Hitzig and Zockler translate, "and holds him dear as a father his son." This, though grammatically correct, does not preserve the parallelism. It serves only to expand the idea of love, whereas the predominant idea of the verse is that of correction, to which love is an accessory idea (see Delitzsch). For similar parallels, see Deu_8:5 as before, and Psa_103:13. In the comparison which is instituted, yir'tseh, "in whom he delighteth," corresponds with eth asher ye'hav yehovah, "whom the Lord loveth," and not with yokiah, "correcteth."

(3) Kamph translates, "and (dealeth) as a father (who) wisheth well to his son." This is substantially the same as the Authorized Version, except that in the relative sentence "son" is made accusative after yir'tseh, here translated, "wisheth well to," and the emitted relative (asher) is placed in the nominative instead of the accusative case.

(4) The variation in the LXX; μαστιγοῖ δὲ πάντα ὑίον ὃν παραδέχεται , "and scourgeth every son whom he rcceiveth," cited literally in Heb_12:5, evidently arises from the translators having read éÇëÀàÅá , (yakev), "he scourgeth" for åÌëÅàÈá (vuk'av), "even as a father." It will be seen that this alteration could be easily effected by a change in the Masoretic pointing.

(5) The Vulgate renders, et quasi pater in filio complacet sibi. He delighteth; yir'tseh is from ratsah, "to be delighted" with any person or thing.

Pro_3:13-18

The teacher here enters upon the last part of this discourse. In doing so, he reverts to his main subject, which is Wisdom, or the fear of the Lord (see Pro_3:7 and Pro_1:7), and pronounces a panegyric upon her, comparing her, as in Job_28:1-28; with treasures whose value she exceeds, and showing wherein that value consists, viz. in the gifts which she confers on man.

Pro_3:13

Happy is the man (ash'rey adam); literally, blessings of the man. The plural of "excellence" used here, as in Job_5:17, to raise the sense. The man who has found Wisdom is supremely blessed. Beds connects this blessedness immediately with God's chastisements in the preceding verse. So Delitzsch. That findeth (matsa); properly, hath found. "The perfect expresses permanent possession, just as the imperfect, yaphik, denotes a continually renewed and repeated attaining" (Zockler). The Vulgate also uses the perfect, invenit, "hath found;" LXX; ὃς εὖρε , "who found"—the aorist. The man that getteth understanding (adam yaphik t'vunah); literally, the man that draweth out understanding, as in the margin. Yaphik is the hiph. future or imperfect of puk, the primary meaning of which is educere, "to draw out," "to bring forth." This verb is used in two widely different senses. In the first place, it is equivalent to "bring forth" or "draw out" in the sense of imparting, as in Isa_58:10, "If thou draw out thy soul to the hungry," i.e. impart benefits to them; and Psa_145:13, "That our garners may be full, affording all manner of store," i.e. yielding, giving out, presenting for our benefit. Its second sense is that of attaining, drawing out from another for one's own use. In this sense it occurs in Pro_8:35; Pro_12:2; Pro_18:22, where it is rendered "obtain." The latter sense is the one that suits the present passage, and best agrees with the corresponding matsa. The man is blessed who draws forth, i.e. obtains, understanding from God for himself. The Vulgate renders, qui affluit prudentia, "who overflows with understanding," or, has understanding in abundance; LXX; ὃς εἷδε , equivalent to "who saw."

Pro_3:14

The merchandise (sakh'rah); Vulgate, acquisitio; LXX; ἐμπορεύεσθαι . The gain arising from trading in wisdom is better than that which arises from trading in silver. Sakh'rah is the gain or profit arising from merchandise, i.e. from trading. It denotes the act itself of gaining. The root sakrah, like the Greek ἐμπορευέσθαι , signifies "to go about for the sake of traffic," i.e. to trade. There may be an allusion here, as in Pro_2:4, to the new commerce (Plumptre). The gain thereof (t'vuathah); i.e. the gain existing in, and going along with, Wisdom herself; gain, therefore, in a different sense from that indicated in sakh'rah. Gesenius takes it as "gain resulting from Wisdom," as in Pro_8:19 and Isa_23:3. The word is used of the produce of the earth, the idea apparently embodied in the Vulgate fructus. In this case there may be a reference to Isa_23:18, where Wisdom is said to be a "tree of life." The LXX. omits the latter clause of this verse. The sense is, "The possession of Wisdom herself is better than fine gold." Fine gold (karuts); Vulgate, aurum purum; Syriac, aurum purissimum. Kharuts is the poetic word for gold, so called, either

(1) from its brilliancy, and then akin to the Greek χρυσός (Curtius); or

(2) from its being dug up, from the root kharats, "to cut into or dig up, to sharpen." It evidently means the finest and purest gold, and is here contrasted with silver (keseph). The word is translated "choice gold" in Pro_8:10; "gold" simply in Pro_16:16; "yellow gold" in Psa_68:13; and "fine gold" in Zec_9:3. In the Version Junii et Tremellii it appears as effosum aurum, "gold dug up," i.e. gold in its native, unalloyed state. The Targum Jonathan understands it of "molten gold" (aurum conflatum).

Pro_3:15

Rubies (Khetib, p)niyim; Keri, p)ninim). No unanimous opinion has been arrived at as to the real signification of the word here translated "rubies." The majority of the rabbins (among them Rashi), and Bochart, Hartman, Bohlen, Lee on Job_38:18, and Zockler, render it "pearls." Its meaning seems to lie between this and "corals," the rendering adopted by Michaelis, Gesenius, and Delitzsch (following Fleischer), who says that the Hebrew p)ninim corresponds with the Arabia word whose root idea is "shooting forth," and means "a branch." The peculiar branching form in which corm is found favours this opinion, which is strengthened by the passage in Lam_4:7, where we get additional information as to color, "They [the Nazarites] were more ruddy in body than rubies," a description of which would apply to "coral," but is scarcely applicable to "pearls." The various versions suggest the further idea that p)ninim was a descriptive word used to denote precious stones in general. The LXX. renders, "She is more precious than precious stones ( λίθων πολυτελῶν )." So the Targum Jonathan, Syriac, and Arabic. The Vulgate renders. "She is more precious than all riches (cunctis opibus)." The word p)ninim only occurs here (Keri) and in Pro_8:11; Pro_20:15; Pro_31:10; and in Job and Lamentations as above. This passage, as well as Pro_8:11, which is an almost literal repetition of it, are imitations of Job_28:18. The identification of p)ninim with "pearls" may have suggested our Lord's parable of the pearl of great price (Mat_13:45, Mat_13:46). All the things thou canst desire (kal-khaphatseyka); literally, all thy desires. Here everything in which you have pleasure, or all your precious things; LXX; πᾶν τίμον ; Vulgate, omnia, quae desiderantur. The comparison, which has risen from the less to the more valuable, culminates in this comprehensive expression. There is nothing, neither silver, gold, precious stones, nor anything precious, which is an equivalent (shavah) to Wisdom in value. How it shows, when everything is put before us to choose from, that, like Solomon at Gibeon, we should prefer wisdom (1Ki_3:11-13)! In the second half of this verse the LXX. substitutes, "No evil thing competes with her; she is well known to all that approach her."

Pro_3:16

The remaining three verses (16-18) state in what respects Wisdom is incomparable in value. Length of days; orek yamim, as in Pro_3:2. Wisdom is here represented as holding in her right hand that which is previously promised to obedience. Length of days is the blessing of blessings, the condition of all prosperity and enjoyment, and hence is placed in the right hand, the chief place, for among the Hebrews and other Oriental nations, as also among the Greeks the right hand was regarded as the position of highest honour (Psa_110:1-7.l; 1Ki_2:19; 1 Macc 10:63; Mat_22:24); cf. Psa_16:11. in which the psalmist says of Jehovah, "In thy right hand there are pleasures forevermore." The two hands, the right and the left, signify the abundance of Wisdom's gifts. Riches and honour stand here for prosperity in general. The same expression occurs in Pro_8:8, where riches are explained as "durable riches." A spiritual interpretation can, of course, be given to this passage—length of days being understood of eternal life; riches, of heavenly riches; and honour, not "the honour that cometh of men," but honour conferred by God (1Sa_5:1-12 :44; Joh_12:26); see Wardlaw, in loc. The thought of the verse is, of course, that Wisdom not only holds these blessings in her hands, but also confers them on those who seek her. The LXX. adds, "Out of her month proceedeth righteousness; justice and mercy she beareth upon her tongue;" possibly suggested by Pro_8:3. The words of the teacher remind us of the saying of Menander, Ὁ διαφέρων λογισμῷ πάντ ἔχει , "He who excels in prudence possesses all things."

Pro_3:17

Ways of pleasantness (dar'key noam); Vulgate, viae pulchrae; LXX; ὁδοὶ καλαὶ . Wisdom's ways are those in which substantial delight may be found. They are beautiful and lovely to look upon, and afford happiness. All her paths are peace (v)kal-n)thivo-theyah shalom); literally, as in the Authorized Version. "Peace," shalom, is not genitive as "pleasantness." The character of peace is stamped upon her paths, so that in speaking of Wisdom's paths we speak of peace. She brings tranquillity and serenity and blessedness. Her paths are free from strife and alarm, and they lead to peace. (On the distinction between "ways" and "paths"—the more open and the more private walks—see Pro_2:15.)

Pro_3:18

A tree of life (ets-khayyim); Vulgate, lignum vitae; LXX; ξύλον ζωῆς . This expression obviously refers to "the tree of life" (ets-hakayyim), which was placed in the midst of the garden of Eden, and conferred immortality on those who ate of its fruit (Gen_2:9; Gen_3:22). So Wisdom becomes equally life giving to those who lay hold on her, who taste of her fruit. She communicates life in its manifold fulness and richness (so the plural "lives" indicates) to those who seize her firmly. What is predicated of Wisdom here is predicated in other passages (Pro_11:30; Pro_13:12; Pro_15:4) of the fruit of the righteous, the fulfilment of desire, and a wholesome tongue. Each of these, the teacher says, is "a tree of life." Elster denies that there is any reference to "the tree of life," and classes the expression among those other figurative expressions—a "fountain of life," in Pro_13:4 and Pro_14:27, and a "well of life." in Pro_10:11; but if it be once admitted that there is such a reference, and it be remembered also that Wisdom is the same as "the fear of the Lord," the point insisted on in the Proverbs and in Job, it seems difficult to deny that the teacher has in view the blessed immortality of which the tree of life in Paradise as the symbol. In this higher sense the term is used in the Revelation (Rev_2:7; Rev_22:2, Rev_22:14). Wisdom restores to her worshippers the life which was lost in Adam (Cartwright). It is remarkable that the imagery here employed is confined to these two hooks. After the historical record in Genesis, no other sacred writers refer to the tree of life. Old ecclesiastical writers saw in the expression a reference to Christ's redeeming work. "The tree of life is the cross of Christ," lignum vitae crux Christi (quoted by Delitzsch). The symbol, Plumptre remarks, entered largely into the religious imagery of Assyria, Egypt, and Persia. To them that lay hold upon (lammakhazikim, hiph. participle); Vulgate, his, qui apprehenderint; LXX; τοῖς ἀντεχομένοις . The Hebrew verb çÈæÇ÷ (khazak), "to tie fast," is in hiph. with áÀÌ (be)," to take hold of," "to seize any one." Happy is every one that retaineth her. In the original, the participle, "they retaining her" (tom'keyah), is plural, and the predicate, "happy" or "blessed" (m'ushshar), is singular. The latter is used distributively, and the construction is common (cf. Pro_15:22). The Authorized Version aptly renders the original. The necessity for "retaining" as well as "laying hold" of Wisdom is pointed out. The verb úÈÌîÇêÀ (tamak) is "to hold fast something taken." Such will be blessed who hold Wisdom tenaciously and perseveringly.

Pro_3:19-26

5. Fifth hortatory discourse. Wisdom, the creative power of God, exhibited as the protection of those who fear God. The teacher in this discourse presents Wisdom under a new aspect. Wisdom is the Divine power of God, by which he created the world, and by which he sustains the work of his hands and regulates the operations of nature. This eminence of Wisdom, in her intimate association with Jehovah, is made the basis of a renewed exhortation to keep Wisdom steadily in view. The elevated thought that Wisdom has her source in Jehovah might seem in itself an adequate and sufficient reason for the exhortation. But another motive is adduced intimately bound up with this view of Wisdom. Jehovah becomes the ground of confidence and the protection in all conditions of life of those who keep Wisdom.

Pro_3:19

The Lord by wisdom hath founded the earth. The emphatic position of the word Jehovah, "the Lord," at the beginning of the sentence (cf. Psa_27:1-14; Psa_97:1-12; Psa_99:1-9), as well as the nature of the discourse, indicates a new paragraph. The description of the creative Wisdom of Jehovah may have been suggested to the mind of the teacher by the mention of the tree of life, in Pro_3:18 (Zockler); but the connection between this and the preceding passage has to be sought for in something deeper. The scope of the teacher is to exhibit, and so to recommend, Wisdom in every respect, and after showing her excellence in man, he now brings her forward as the medium of creation, and hence in her relation to God. By wisdom (b'kokhmah); Vulgate, sapientia; LXX; σοφίᾳ . It is evident that Wisdom is here something more than an attribute of Jehovah. "By Wisdom" means "by, or through, the instrumentality of Wisdom." While the corresponding and parallel expressions, "understanding," "knowledge," militate against the idea of an hypostatizing of Wisdom, i.e. assigning to Wisdom a concrete and objective personality, yet the language is sufficiently strong, when we connect this passage with Pro_1:1-33 and Pro_8:1-36, to warrant our regarding Wisdom as something apart from yet intimately connected with Jehovah, as an active agency employed by him, and hence this description may. be looked upon as an anticipation of that which is more fully developed in Pro_8:1-36; where the characteristics which are wanting here are there worked out at length. The rabbins evidently connected the passage before us, as well as Pro_1:1-33 and Pro_8:1-36, with Gen_1:1, by rendering bereshith, "in the beginning." by bekokhmah, "by Wisdom." Our Lord identifies himself with the Divine Sophia, or Wisdom (Luk_11:49). And the language of St. John, "All things were made by him, and without him was not anything made that was made" (Joh_1:3), which assigns to the Logos, or Word of God, i.e. Christ, the act of creation (cf. Joh_1:10, and especially the language of St. Paul, in Col_1:16), argues in favour of the view of some commentators who understand Wisdom to refer to the Second Person of the Trinity. The Logos was understood by Alexandrian Judaism to express the manifestation of the unseen God, the Absolute Being, in the creation and government of the world; and the Christian teachers, when they adopted this term, assigned to it a concrete meaning as indicating the Incarnate Word (see Bishop Lightfoot, in Col_1:15). For the passage, see Psa_33:6; Psa_104:24; Psa_136:5; and especially Jer_10:12, "He hath established the world by his wisdom," etc.; Jer_51:55; Ec 24:2, seq. Hath founded (yasod); Vulgate, fundavit; LXX; ἐθεμελίωσε . The same verb is used in Job_38:4; Psa_24:2; Psa_78:69, of the creation of the earth by God. While the primary meaning of yasad is "to give fixity to," "to lay fast," that of konen, rendered "he hath es