Exegetical and Hermeneutical Commentary of Proverbs 20:30
The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
30. the blueness of a wound ] Lit. stripes of (such as to cause) a wound. Render, with R.V.,
Stripes that wound cleanse away evil:
And strokes reach the innermost parts of the belly.
The expression, the blueness of a wound, is taken probably from the livor vulneris of the Vulgate, and indicates a blow so severe as to leave a blue, livid wound or weal behind it.
Fuente: The Cambridge Bible for Schools and Colleges
Better, The blueness of a wound is a cleansing of evil, so are the stripes that go down to the inward parts of the belly.
The open sores of wounds left by the scourge, unclean and foul as they seem, are yet a cleansing, purifying process for evil; so also are the stripes that reach the inward parts of the belly, i. e., the sharp reproofs, the stings of conscience, which penetrate where no scourge can reach, into the inner life of man. Chastisement, whatever be its nature, must be real; the scourge must leave its mark, the reproof must go deep.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. The blueness of a wound] chabburoth, from chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought together? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin.
In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is difficult to account for these variations, unless they were occasioned by the change of leaves in MSS.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The blueness of a wound, grievous wounds, which make men black and blue, or severe punishments,
cleanseth away evil; are the most effectual means to reclaim a wicked man, and to purge out his corruption.
So do stripes, Heb. and stripes, which answer to the wounds in the former clause,
the inward parts of the belly; either,
1. Which pierce even to the inward parts of the belly; and so we are to understand out of the former branch, cleanse away evil. Or,
2. They cleanse the inward parts of the belly, i.e. of the heart. So this is an addition to the former clause, and the sense of the whole is, Grievous wounds or stripes do cleanse not only the outward man, by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections; which is mentioned as a great and blessed benefit of afflictions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. bluenessliterally,”joining,” the process of uniting the edges of a woundthrows off purulent matter.
stripes . . . bellySopunishment provides healing of soul (Pr18:8), by deterring from evil courses.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The blueness of a wound cleanseth away evil,…. Rubs it off and scours it away, as the word m signifies, or is a clearing and rubbing it off; some men must be beaten black and blue, or must have very sore correction, before they can be reclaimed and reformed from their evil ways; so some interpret it of the evil man n: sanctified afflictions to God’s people are the means of purging away their iniquities, their dross, and their sin; but there is nothing so effectually cleanses from sin as the blood of Jesus, or heals or cures of it as his blue wounds and stripes; see Isa 27:9;
so [do] stripes the inward part of the belly; or heart and conscience; by means of corrections and chastisement men are brought to an inward sense of sin; they are shown their transgressions wherein they have exceeded, and are commanded to return from iniquity, Job 36:9; they lament and mourn over sin, confess it and forsake it; and then may the inwards of the heart, the mind and conscience, defiled with them, be said to be cleansed from them; especially when led by these stripes and corrections to the stripes, wounds, and blood of Christ which, being applied, cleanse from all, sin inwardly and outwardly.
m “abstesio”, Piscator, Mercerus, Cocceius; “detersio”, Montanus, Michaelis; “effricatio”, Schultens. n “in malo, sub, homine”, Vatablus, Mercerus, Gejerus, Michaelis; “in malo (homine nequam)”, Schultens, so Aben Ezra.
Fuente: John Gill’s Exposition of the Entire Bible
30 Cutting wounds cleanse away evil,
And reach the inner parts of the body.
The two words for wounds in line first stand in the st. constr.; (from , to be bound around with stripes, to be striped) is properly the streak, the stripe; but is here heightened by (from , to cleave, split, tear open), beyond the idea of the stripe-wound: tearing open the flesh, cuts tearing into the flesh. The pred. is after the Ker ; but this substantive, found in the Book of Esther, where it signifies the purification of the women for the harem (according to which, e.g., Ahron B. Joseph explains ), is syntactically hard, and scarcely original. For if we explain with Kimchi: wounds of deep incision find their cleansing (cure) by evil, i.e., by means which bring suffering (according to which, probably the Venet. ), then , with the pronoun pointing back, one would have expected. But the interpretation of , of severe means of cure, is constrained; that which lies nearest, however, is to understand of evil. But if, with this understanding of the word, we translate: Vibices plagarum sunt lustratio quae adhibetur malo (Fleischer), one does not see why , and not rather gen. , is used. But if we read after the Chethb , then all is syntactically correct; for (1.) that the word , or , is not used, is in accordance with a well-known rule, Gesen. 146. 3; and (2.) that is connected, not directly with an accus. obj., but with , has its analogy in , Jer 42:2, , Job 31:12, and the like, and besides has its special ground in the metaphorical character of the cleansing. Thus, e.g., one uses Syr. ‘t’aa’ of external misleading; but with Syr. k of moral misleading (Ewald, 217, 2); and Arab. ‘ _ of erecting a building; but with Arab. b of the intellectual erection of a memorial (monument). It is the so-called Baalmojaz ; vid., de Sacy’s Chrest Arab. i. 397. The verb means in Talm. also, “to take away” (a metaph. of abstergere ; cf. Arab. marak , to wipe off)
(Note: Vid., Dozy’s Lettre M. Fleischer (1871), p. 198.)
and that meaning is adopted, Schabbath 33a, for the interpretations of this proverb: stripes and wounds a preparedness for evil carries away, and sorrow in the innermost part of the body, which is explained by (a disease appearing in diverse forms; cf. “ Drachenschuss,”; as the name of an animal disease); but granting that the biblical may bear this meaning, the remains unaccountable; for we say , for to prepare oneself for a transgression (sin of excess), and not . We have thus to abide by the primary meaning, and to compare the proverb, Berachoth 5a: “afflictive providences wash away all the transgressions of a man.” But the proverb before us means, first at least, not the wounds which God inflicts, but those which human educational energy inflicts: deep-cutting wounds, i.e., stern discipline, leads to the rubbing off of evil, i.e., rubs it, washes it, cleanses it away. It may now be possible that in 30b the subject idea is permutatively continued: et verbera penetralium corporis (thus the Venet.: ), i.e., quorum vis ad intimos corporis et animi recessus penetrat (Fleischer). But that is encumbered, and (cf. Pro 20:27, Pro 18:8), as referring to the depths to which stern corporal discipline penetrates, has not its full force. is either a particip.: and that is touching ( ferientes ) the inner chambers of the body, or is with the , or immediately the second object of to be supplied: and strokes (rub off, cleanse, make pure) the innermost part. Jerome and the Targ. also supply , but erroneously, as designating place: in secretioribus ventris , relatively better the lxx and Syr.: . Luther hits the sense at least, for he translates:
One must restrain evil with severe punishment,
And with hard strokes which one feels.
Fuente: Keil & Delitzsch Commentary on the Old Testament
30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Note, 1. Many need severe rebukes. Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb. xii. 11.
Fuente: Matthew Henry’s Whole Bible Commentary
Corrective Discipline
Verse 30 speaks of the discipline necessary to correct human shortcomings, error, neglect, etc. Some faults are grievous and the discipline must be heavy, but it is administered in love and for our good. Deu 8:5; Job 16:12; Psa 66:11; Psa 119:67; Heb 12:5; Heb 12:11; Job 5:17; Rev 3:19.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 20:30. The blueness of a wound. Cutting wounds (Delitzsch), Wounding stripes (Zckler). Miller translates the welts (i.e., the tumid and purple confines of a wound), cleanse as though an evil, that is, although painful and deformed, they have a clear office, viz., to purge away the sore. Wardlaw suggests that the word, being etymologically derived from a verb denoting to join together, may be translated compressions, and says, The compressions of a wound are necessary for cleansing out of it the prurient and peccant humour, which would prevent its healing; they are, at the same time, in many cases exceedingly painful, and would only be endured or inflicted from necessity. And as they thus clean the wound and promote its healing, so in a moral sense does the severity of discipline affect with salutary and cleansing influence the condition of the inner man.
MAIN HOMILETICS OF Pro. 20:30
PAIN AS A PREVENTIVE OF PAIN
For the different renderings of this verse, see the Critical Notes. However we translate it the thoughts suggested are the same, viz:
I. That pain in the present may prevent greater pain in the future. When the surgeon is called in to examine a wounded man, the examination of the wound may give him more pain than he would have suffered if he had been let alone; it may bring far more present suffering to extract the ball, or to insert the probe, than it would have done simply to bandage the wound. But the pain of to-day is to ensure days of healthful rest by and by; if the present suffering was not inflicted, months and years of pain in the future might be the result. The pain of mind or body inflicted upon a child of five or ten years old, is intended by its parent to prevent greater moral or physical pain when he is fifty or seventy. There is no human creature who can afford to do without the pruning-knife at some period of its life; and if the pruning is not administered, the penalty will be paid either in this world or the next. The wise and loving parent gives pain in youth to prevent pain to his child in manhood, and the All-wise and Loving Father, God, subjects His children to pain in the present life to prevent a deeper and more lasting pain in the life to come. He pricks the conscience by His word to bring men to repentance, and so to salvation from the wrath to come, and He sees even in His own children so much evil remaining that He is compelled to visit their transgressions with the rod, and their iniquity with stripes (Psa. 89:32), in order to cleanse their characters.
II. Pain of body may be beneficial to the human spirit. This is a subject to which our attention has been before directed. See on chap. Pro. 13:24, page 334, and on chap. Pro. 17:10, page 510.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(30) The blueness of a wound.Rather, the stripes of a wound, or wounds which cut into the flesh, cleanse away evil.
So do stripes the inward parts of the belly.Better, and blows (which reach) the inward parts of the belly, i.e., which are felt in the inmost recesses of the heart (comp. Pro. 20:27). Kindness is thrown away upon some people: they can only be touched by punishment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. The blueness of a wound Meaning, that punishment or correction, even to such degree as to produce”blueness,” or marks, is likely to produce reformation. It is generally agreed that the first part of this verse refers to stripes caused by punishment. Some, as Stuart, interpret it of such strokes going down deep into the body. It is very evident that these old saints had no qualms of conscience about corporal punishment.
Stripes inward parts , ( hhadhre baten,) chambers of the body, is used in other places by metonymy for the “inner man,” the soul, the spirit, the mind. So, possibly, the term is used here; and if so, would imply that corporal punishment alone was not an effectual remedy, but inward smitings those of the conscience and soul penitence, heart-wounds, and aches, which, under the divine blessing and influence, would lead to a new and better life. For last clause, compare Pro 20:27. Miller insists on this rendering: “The welts of a wound cleanse, though as an evil; so do stripes the very chambers of the belly.” The welts the tumid and purple confines of a wound are an evil; that is, painful, etc.; but they purge away the sore: so stripes cleanse the inward parts, etc. The Septuagint reads this verse thus: “Bruises and contusions befall bad men; and plagues shall come into the inward parts of their belly.”
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 30. The blueness of a wound cleanseth away evil,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 20:30. The blueness of a wound This is a very obscure passage. I think, says Dr. Grey, Le Clerc’s interpretation the best I have met with; that a wicked man, who has received due correction for his crimes, will be cured of them, or will not so easily fall into the like again; and that though stripes chiefly affect the body, yet they have likewise an effect on (the chambers of the belly) the inward recesses of the mind; restraining the offender by the fear of punishment. That this is the meaning of the Hebrew words chadrei baten, rendered The chambers of the belly, appears from that elegant comparison of the conscience, or spirit of a man, Pro 20:27 to a light within him, searching out and discovering his most secret thoughts.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS.
I hope that the Reader is perpetually gathering sweet instructions from this part of the word of God; and in nothing more so, than in the discovery of his own incompetency to enter far into the apprehension of divine things. Among the improvements of grace this is eminent, to learn, the further we go, the more of our ignorance. If at any time we do not find the sweet savour in the reading of the scriptures as heretofore, the consciousness of past enjoyments ought to become the excitement to future expectations.
If we have known the name of Christ to have been precious the sweet savour of his name ought to leave a fragrancy now; like some rich perfume, which though the thing itself be taken away, the effects remain. And though we see Christ not, yet former experiences should quicken present desires. Man’s goings (Solomon saith in this chapter) are of the Lord. Am I waiting for some renewed visit from Christ? Am I longing for his return, expecting him, on the lookout for him? Is not this very frame the state in which Jesus prepares his people for the renewals of his love? Nay, is there not in this very desire and expectation of his coming even a present enjoyment in that desire and expectation? Surely all these worketh that one and the self same spirit, dividing to every man severally as he will. Blessed Lord! grant me a sweet savour of past enjoyments, in the absence of present communion; and when I have no immediate view of thy glory, and the sweet communications of thy love; still let my prayer, awakened by thy grace, be the prayer of the church; draw me and we will run after thee until thou shalt bring me into thy chambers.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 20:30 The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
Ver. 30. The blueness of the wound cleanseth. ] Some must be beaten black and blue ere they will be better; neither is wit anything worth with them till they have paid well for it. – The Jews were ever best when in worst condition. The Athenians, Non nisi atrati, would never mend till they were in mourning. And,
“ Anglica gens est optima flens, et pessima ridens. ”
As a great statesman said of his nation, Physicians commonly cure a lethargy by a fever. Surgeons let their patients bleed sometimes, etiam ad deliquium animae. The scorpion heals his own wounds; and the viper being beaten and applied cures his own biting. Surely as the scourging of the garment with a stick beats out the moths and the dust, so do corrections corruptions from the heart; and as lancing lets out filth, so doth affliction sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
cleanseth away = is cleansing. Supply the Ellipsis (App-6), “[though it be] an evil”.
evil. Hebrew. ra’a’. App-44.
belly. Supply the Ellipsis from preceding clause, “[though they be an evil]”
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 20:30
Pro 20:30
“Stripes that wound cleanse away evil; And strokes reach the innermost parts.”
“Sharp blows purify the wicked; and stripes the innermost being. The unmerciful use of corporal punishment in ancient times is emphasized by the terrible beatings and scourgings suffered by the apostle Paul (2Co 11:23-26). Such public scourgings were inflicted upon criminals during colonial times in America; and public reaction against such punishments has led to a near-abandonment of the very principle of punishment as something deserved by the guilty, and absolutely required for the well-being of society.
No society should reject the punishment of criminals as a cardinal principle of public safety, especially to the extent that it has been rejected in America today. It is still true that the fear of punishment, justly and promptly inflicted upon the guilty, is the greatest single deterrent to wickedness that the world has ever known. This proverb endorses it, and in effect, commands it, regardless of the actual nature of the punishment.
It is an absolute must that any punishment of convicted criminals should be something utterly distasteful to the criminal. Incarceration in one of our modern air-conditioned jails, where no work is required, where a color TV set is provided, and a good bed at night, three square meals a day served free of charge to the occupants, medical treatments, dental work, and medicines, etc., all at taxpayers’ expense – all of this actually provides a safer and better living for convicted criminals than that which many honest and hard-working citizens are able to provide even for themselves, despite the fact that their taxes pay for all those benefits for the convicts. To call such behavior on the part of any society stupid is an unjustified compliment! It is criminal!
Pro 20:30. Stripes and strokes have to do with correcting and punishing those who have done evil. This verse presents the following parallels: stripes and strokes go together as do cleanse away evil and reach the innermost parts. When such are applied severely enough (wound), they do reach the seat of evil (The innermost parts). Words of instruction should always precede the wounds of discipline, but words are too weak to reach some people; the only language that some people can get anything out of at all is that of severe discipline. When a congregation no longer deals with the evil committed within it; when a home does not discipline its disobedient children; and when a government does not punish the wrongdoer, it is bad for everybody; the individual himself, the church, the home, and society.
Proverbs of Solomon – Pro 20:1-30
Open It
1. When have you made a commitment or purchase you later regretted?
2. How have you found it easier to understand other people than to understand yourself?
Explore It
3. What is one hazard in drinking? (Pro 20:1)
4. What topics do these proverbs discuss, and how are they related to one another? (Pro 20:1-30)
5. What is it an honor to avoid? (Pro 20:3)
6. What are the consequences of being a sluggard? (Pro 20:4)
7. What did Solomon say concerning the purposes of a persons heart? (Pro 20:5)
8. What kind of life does a righteous person lead? (Pro 20:7)
9. By what is even a child known? (Pro 20:11)
10. What should we not love? Why? (Pro 20:13)
11. What is in rare supply? (Pro 20:15)
12. How should we make plans? (Pro 20:18)
13. What kind of person should we avoid? (Pro 20:19)
14. How does God affect our life? (Pro 20:24)
15. How should we be careful about vows? (Pro 20:25)
16. What does the Lord search? (Pro 20:27)
17. How do love and faithfulness help? (Pro 20:28)
18. What is the glory of young men and old men? (Pro 20:29)
Get It
19. How is wine a mocker and beer a brawler?
20.What sort of things should we do to avoid strife?
21. Why is it hard to understand the deep purposes that motivate our thoughts and actions?
22. How is a person of understanding able to draw out the deep purposes of a persons heart?
23. What does it mean to live a blameless life?
24. By what actions are you known?
25. When is sleep a good thing, and when is it a bad thing?
26. Why is it important to get advice when making important decisions?
27. From what kind of people should we seek advice?
28. Under what circumstances do you talk more than you should?
Apply It
29. Beginning today, what simple plan can you make to avoid making rash decisions?
30. In what specific situation or relationship will you strive to avoid strife this week?
31. What action can you take to gain a better understanding of the purposes that motivate and guide your life?
Fuente: Old and New Testaments Restoration Commentary
cleanseth away evil: Heb. is a purging medicine against evil
stripes: Pro 19:25, Pro 22:15, Isa 27:9, Heb 12:10
Reciprocal: Pro 20:27 – searching
Fuente: The Treasury of Scripture Knowledge
Pro 20:30. The blueness of a wound cleanseth away evil Grievous wounds which make men black and blue, or severe punishments, are the means which are frequently most effectual to reclaim a wicked man, and to purge out his corruptions; so do stripes Hebrew, , and stripes, which answer to wounds in the former clause; the inward parts of the belly Hebrew, , literally, the chambers of the belly, that is, the inward recesses of the mind. The sense of the whole is, Grievous wounds, or stripes, cleanse not only the outward man, by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections; which is a great and blessed benefit of afflictions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:30 {k} The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.
(k) Sharp punishment that pierces even the inward parts is profitable for the wicked to bring them to amendment.
Fuente: Geneva Bible Notes
". . . moral evil must be put away by severe chastisement." [Note: Toy, p. 397.]