Exegetical and Hermeneutical Commentary of Proverbs 22:17
Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
17. the words of the wise ] Comp. Pro 1:6, Pro 24:23.
Fuente: The Cambridge Bible for Schools and Colleges
III. Second Collection of Proverbs
Chap. Pro 22:17 to Pro 24:22
A short Preface or Introduction, Pro 22:17-21.
The body of the Collection, Pro 22:22 to Pro 24:22.
17 21. This short paragraph is at once a conclusion and an introduction, a pause in the continuous teaching of the same Teacher, in which he sums up what had gone before, and opens the way for further instruction. In our present Hebrew text there is no break between the 16th and 17th verses of this chapter, but there is a slight break, to which however no special importance can be attached, between the 21st and 22nd verses. The R.V. is so printed as to indicate the commencement of a new section at Pro 22:17, and of a fresh paragraph at Pro 22:22.
On the characteristics of the Section see Introduction, pp. 36, 37.
Fuente: The Cambridge Bible for Schools and Colleges
This is the commencement of a new and entirely distinct section, opening, after the fashion of Pro 3:1, Pro 3:21; Pro 4:1; Pro 7:1; with a general exhortation Pro 22:17-21 and passing on to special precepts. The words of the wise may be a title to the section: compare Pro 24:23. The general characteristics of this section appear to be
(1) a less close attention to the laws of parallelism, and
(2) a tendency to longer and more complicated sentences. Compare the Introduction to Proverbs.
Fuente: Albert Barnes’ Notes on the Bible
Pro 22:17-21
Bow down thine ear, and hear the words of the wise.
Spiritual verities
I. The experimental knowledge of them is a transcendent blessing. They are excellent things in themselves–things that reveal a spiritual universe, a glorious Redeemer, and an ever-blessed God. But the verses teach that a knowledge of them is a transcendent blessing. They teach–
1. That such a knowledge affords pleasure. It is a pleasant thing. What said Paul? I count all things but loss for the excellency, etc.
2. That such a knowledge enriches speech. They shall withal be fitted in thy lips.
3. That such a knowledge inspires trust in God. That thy trust may be in the Lord.
4. That such a knowledge establishes the faith of the soul. A man to whom these spiritual verities are an experience is not like a feather tossed by every wind of doctrine, but like a tree, so rooted and grounded in faith as to stand firm amidst the fiercest hurricanes that blow. Such a mans faith stands not in the wisdom of man, but in the power of God.
5. That such a knowledge qualifies for usefulness. That thou mightest answer the words of truth to them that send unto thee.
II. The experimental knowledge of them is attainable. The method for attainment involves four things.
1. Communication. These spiritual verities come to the soul in the words of the wise. Have not, says the writer of these verses, I written to thee excellent things in counsels and knowledge? Men do not reach this knowledge as they reach a knowledge of scientific truth–by their own researches and reasonings. It is brought to them in a communication–a communication from holy men who spake as they were moved by the Holy Ghost.
2. Attention. Bow down thine ear, and hear the words of the wise.
3. Application: Apply thine heart unto my knowledge.
4. Retention. It is a pleasant thing if thou keep them within thee. (D. Thomas, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Bow down thine ear] From this to the end of Pr 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given.
I shall give a paraphrase of this very important passage: –
I. Solomon addresses his pupils on the use of his past teachings. See on Pr 22:6.
1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard.
2. He speaks knowledge – gives doctrines true in themselves, and confirmed by observation and experience.
3. These are to be heard with humility and deep attention: “Bow down thine ear.”
4. They must not only be heard, but meditated and pondered: “Apply thine heart to my knowledge.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of the wise; of wise and holy men of God.
Apply thine heart; thirst after it, and give of thyself to the diligent study of it.
My knowledge; the knowledge of God, and of thy several duties, which I am here delivering to thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Here begins another divisionof the book, marked by those encouragements to the pursuit of wisdom,which are found in the earlier chapters. It will be observed that atPr 22:22-24:12, theproverbs are generally expressed in two verses instead of one (seeIntroduction).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Bow down thine ear, and hear the words of the wise,…. Here begins a new part or division of this book. According to some, the “third”; the “first” ending with Pr 9:18, the “second” at
Pr 22:16, and a “third”, beginning here, and ending with
Pr 24:34. It is certain that what follows from hence to the end of that is written in another style, by way of exhortation, caution; and instruction, and is directed to particular persons: as here an exhortation is made to Solomon’s son, or to those that attended his instruction; or rather to the children of Wisdom, that is, Christ; to listen attentively to “the words of the wise”; of Solomon, and other wise men before him, or contemporary with him; or rather of Wisdom and her maidens, Christ, and the wise men sent by him; who are made wise to salvation, and furnished for every good work by him, from whom the words of the wise come; and who speak the wisdom of God in a mystery; and whose doctrines are to be heard and received, not as the word of men, but as the word of God;
and apply thine heart unto my knowledge; the knowledge of divine and spiritual things Christ instructs in, and the knowledge of himself; which is preferable to all other knowledge, and to thousands of gold and silver; and in comparison of which all things are but loss and dung; and therefore should be applied unto with intenseness of mind, and cordially received.
Fuente: John Gill’s Exposition of the Entire Bible
Pro 22:17-21, forming the introduction to this appendix, are these Words of the Wise:
17 Incline thine ear and hear the words of the wise,
And direct thine heart to my knowledge!
18 For it is pleasant if thou keep them in thine heart;
Let them abide together on thy lips.
19 That thy trust may be placed in Jahve,
I have taught thee to-day, even thee!
20 Have not I written unto thee choice proverbs,
Containing counsels and knowledge,
21 To make thee to know the rule of the words of truth,
That thou mightest bring back words which are truth to them that send thee?
From Pro 10:1 to Pro 22:16 are the “Proverbs of Solomon,” and not “The Words of the Wise;” thus the above is not an epilogue, but a prologue to the following proverbs. The perfects and refer, not to the Solomonic proverbial discourses, but to the appendix following them; the preface commends the worth and intention of this appendix, and uses perfects because it was written after the forming of the collection. The author of this preface ( vid., pp. 23, 36, vol. i.) is no other than the author of chap. 1-9. The (with Mehuppach, after Thorath Emeth, p. 27) reminds us of Pro 4:20; Pro 5:1. The phrase , animum advertere , occurs again in the second appendix, Pro 24:32. is repeated at Pro 23:8; Pro 24:4; but with is common in the preface, chap. 1-9. contains, as at Psa 135:3; Psa 147:1, its subject in itself. is not this subject: this that thou preservest them, which would have required rather the infin. (Psa 133:1) or ; but it supposes the case in which appears that which is amiable and praiseworthy: if thou preservest them in thy heart, i.e., makest them thoughtfully become thy mental possession. The suffix em refers to the Words of the Wise, and mediately also to , for the author designates his practical wisdom , which is laid down in the following proverbs, which, although not composed by him, are yet penetrated by his subjectivity. Regarding , which, from meaning the inner parts of the body, is transferred to the inner parts of the mind, vid., under Pro 20:27. The clause 18b, if not dependent on , would begin with . The absence of the copula and the antecedence of the verb bring the optative rendering nearer. Different is the syntactical relation of Pro 5:2, where the infin. is continued in the fin. The fut. Niph. , which, Pro 4:27, meant to be rightly placed, rightly directed, here means: to stand erect, to have continuance, stabilem esse . In Pro 22:19, the fact of instruction precedes the statement of its object, which is, that the disciple may place his confidence in Jahve, for he does that which is according to His will, and is subject to His rule. , in Codd. and correct editions with Pathach ( vid., Michlol 184b); the is as virtually doubled; vid., under Pro 21:22. In 19b the accentuation is contrary to the syntax; Codd. and old editions have rightly , for is, after Gesen. 121. 3, an emphatic repetition of “thee;” , like , Pro 23:15; 1Ki 21:19. Hitzig knows of no contrast which justifies the emphasis. But the prominence thus effected is not always of the nature of contrast (cf. Zec 7:5, have ye truly fasted to me, i.e., to serve me thereby), here it is strong individualizing; the te etiam te is equivalent to, thee as others, and thee in particular. Also that, as Hitzig remarks, there does not appear any reason for the emphasizing of “to-day,” is incorrect: is of the same signification as at Psa 95:7; the reader of the following proverbs shall remember later, not merely in general, that he once on a time read them, but that he to-day, that he on this definite day, received the lessons of wisdom contained therein, and then, from that time forth, became responsible for his obedience or his disobedience.
In 20a the Chethb denotes no definite date; besides, this word occurs only always along with ( ). Umbreit, Ewald, Bertheau, however, accept this “formerly (lately),” and suppose that the author here refers to a “Book for Youths,” composed at an earlier period, without one seeing what this reference, which had a meaning only for his contemporaries, here denotes. The lxx reads , and finds in 20a, contrary to the syntax and the usus loq., the exhortation that he who is addressed ought to write these good doctrines thrice ( ) on the tablet of his heart; the Syr. and Targ. suppose the author to say that he wrote them three times; Jerome, that he wrote them threefold – both without any visible meaning, since threefold cannot be equivalent to manchfeltiglich (Luther) [= several times, in various ways]. Also the Ker , which without doubt is the authentic word, is interpreted in many unacceptable ways; Rashi and Elia Wilna, following a Midrash explanation, think on the lessons of the Law, the Prophets, and the Hagiographa; Arama, on those which are referable to three classes of youth; Malbim (as if here the author of the whole Book of Proverbs, from 1 to 31, spake), on the supposed three chief parts of the Mishle; Dchsel better, on chap. 1-9, as the product of the same author as this appendix. Schultens compares Ecc 4:12, and translates triplici filo nexa . Kimchi, Meri, and others, are right, who gloss by , and compare , Pro 8:6; accordingly the Veneta, with the happy quid pro quo, by . The lxx translates the military by ; but this Greek word is itself obscure, and is explained by Hesychius (as well as by Suidas, and in the Etymologicum) by Regii satellites qui ternas hastas manu tenebant , which is certainly false. Another Greek, whom Angellius quotes, says, under Exo 15:4, that was the name given to the warriors who fought from a chariot, every three of whom had one war-chariot among them; and this appears, according to Exo 14:7; Exo 15:4, to be really the primary meaning. In the period of David we meet with the word as the name of the heroes (the Gibborm ) who stood nearest the king. The shalish -men form the lite troops that stood highest in rank, at whose head stood two triads of heroes – Jashobeam at the head of the first trias, and thus of the shalish -men generally; Abishai at the head of the second trias, who held an honourable place among the shalish -men, but yet reached not to that first trias, 2Sa 23:8. (= 1Ch 11:11.). The name ( Apoc. 2Sa 23:8, , and 2Sa 23:13, 1Ch 27:6, incorrectly ) occurs here with reference to the threefold division of this principal host; and in regard to the use of the word in the time of Pharaoh, as well as in the time of the kings, it may be granted that shalish denotes the Three-man ( triumvir ), and then generally a high military officer; so that here has the same relation to , Pro 8:6, as ducalia to principalia . The name of the chief men (members of the chief troop) is transferred to the chief proverbs, as, Jam 2:8, that law which stands as a king at the head of all the others is called the “royal law;” or, as Plato names the chief powers of the soul, . As in this Platonic word-form, so shalishim here, like negidim there, is understood neut. cf. under Pro 8:6, and , Pro 12:11; , Pro 16:13. The of (occurring at Pro 1:31 also) Fleischer rightly explains as the of uniting or accompanying: chief proverbs which contain good counsels and solid knowledge.
In the statement of the object in Pro 22:21, we interpret that which follows not permutat.: ut te docerem recta, verba vera (Fleischer); but (ground-form to , Psa 60:6) is the bearer of the threefold idea: rectitudinem , or, better, regulam verborum veritatis . The (Arab.) verb kasita means to be straight, stiff, inflexible (synon. , to be hard, tight, proportionately direct); and the name kist denotes not only the right conduct, the right measure ( quantitas justa ), but also the balance, and thus the rule or the norm. In 21b, (as e.g., Zec 1:13; vid., Philippi, Status Constr. p. 86f.) is equivalent to ; the author has this second time intentionally chosen the appositional relation of connection: words which are truth; the idea of truth presents itself in this form of expression more prominently. Impossible, because contrary to the usus loq., is the translation: ut respondeas verba vera iis qui ad te mittunt (Schultens, Fleischer), because , with the accus. following, never means “to send any one.” Without doubt and stand in correlation to each other: he who lets himself be instructed must be supposed to be in circumstances to bring home, to those that sent him out to learn, doctrines which are truth, and thus to approve himself. The subject spoken of here is not a right answer or a true report brought back to one giving a commission; and it lies beyond the purpose and power of the following proverbs to afford a universal means whereby persons sent out are made skilful. The [senders] are here the parents or guardians who send him who is to be instructed to the school of the teacher of wisdom (Hitzig). Yet it appears strange that he who is the learner is just here not addressed as “my son,” which would go to the support of the expression, “to send to school,” which is elsewhere unused in Old Hebrew, and the of another are elsewhere called those who make him their mandatar , Pro 10:26; Pro 25:13; 2Sa 24:13. The reference to the parents would also be excluded if, with Norzi and other editors, were to be read instead of (the Venet. 1521, and most editions). Therefore the phrase , which is preferred by Ewald, recommends itself, according to which the lxx translates, , which the Syro-Hexap. renders
(Note: The Syr. n. fem. awchda ( , Psa 49:5, Targ.) is equivalent to Heb. , from (Syr.) achd , = , Neh 7:3, to shut up, properly, to lay hold on and retain; the Arab. akhdhat means magic, incantation; as seizing and making fast.)
by yb , i.e., to those who lay problems before thee ( vid., Lagarde). The teacher of wisdom seeks to qualify him who reads the following proverbs, and permits himself to be influenced by them, to give the right answer to those who question him and go to him for counsel, and thus to become himself a teacher of wisdom.
Fuente: Keil & Delitzsch Commentary on the Old Testament
17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 18 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. 19 That thy trust may be in the LORD, I have made known to thee this day, even to thee. 20 Have not I written to thee excellent things in counsels and knowledge, 21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. x., he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. xxiv., he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart.
II. Arguments to enforce this exhortation. Consider,
1. The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others.
2. The clearness of the discovery of these things and the directing of them to us in particular. “They are made known, publicly known, that all may read,–plainly known, that he that runs may read,–made known this day more fully than ever before, in this day of light and knowledge,–made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before to-morrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged.” We cannot say of these things, “They are good things, but they are nothing to us;” no, they are of the greatest concern imaginable to us.
3. The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction (v. 18): “It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould.” The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, ch. ii. 10. (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. “Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them.”
4. The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, v. 19. We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: “That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God.” Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, John vii. 17. (3.) That we may be useful and serviceable to others for their instruction: “That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle,” or (as the margin reads it) “to those that send thee, that employ thee as an agent or ambassador in any business.” Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God’s commandments will be best able to give a reason of the hope that is in them.
| Caution against Oppressing the Poor. | |
Fuente: Matthew Henry’s Whole Bible Commentary
PART IV.
WORDS OF THE WISE
Pro 22:17 to Pro 24:34
Introduction to Words of the Wise
Verse 17 emphasizes the need to give close attention to the words of the wise (Pro 5:1); to hide them in the heart (Pro 23:12).
Verse 18 stresses the importance of readiness to communicate to others the pleasant facts of knowledge hidden in the heart (Pro 2:10).
Verse 19 emphasizes that the words of knowledge are made known to the end that trust in the LORD may be strengthened (Pro 2:10-11; Pro 3:5-6).
Verse 20 stresses that the words of the wise relate to excellent things, counsels and knowledge, more valuable than silver or choice gold (Pro 8:6; Pro 8:10).
Verse 21 declares that the further purpose of imparting these words is to convince the recipient of the “certainty” of the words of truth; and awaken him to his responsibility to convey the words of truth to others (Proverbs Luk 1:3-4; Pro 25:13).
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 22:21. Them that send unto thee, rather them that send thee. The senders here, says Zckler, are naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart.
MAIN HOMILETICS OF THE PARAGRAPH. Pro. 22:17-21
TRUST FROM KNOWLEDGE, AND BLESSEDNESS FROM TRUST
I. Knowledge of God must go before faith in God. There must be a knowledge of the existence, character, and power of any person before there can be any trust in him. God is not so unreasonable as to expect men to put trust in Him unless they have some grounds for their trust. Hence the Bible especially aims to make men acquainted with the Being upon whom they are called to exercise faith, by declarations concerning His character, and by a history of His doings in the past, and reminders of what He is doing in the present. Sometimes God points to the visible creation as a source whence men may obtain knowledge concerning Him, and come to exercise trust in Him. This is the drift of the sublime passage in Isaiah 40, in which Jehovah seeks to bring Israel, by a consideration of His creative power and wisdom, to confide in His Almighty strength. (Pro. 22:27-29.) Sometimes He appeals to His dealings in the past as a ground of faith in His character and purposes in the present. What iniquity have your fathers found in me, that they are gone far from me? (Jer. 2:5.) The Son of God appeals to His Fathers love as a basis of faith in Himself. (Joh. 3:16.) Paul speaks of the way of salvation as a knowledge of the glory of God in the face of Jesus Christ (2Co. 4:6.), because without knowledge there can be no faith, and an enlightened knowledge will certainly lead to faith. The preacher here points to the necessity of gaining this true wisdom, the knowledge of Jehovah, as the means of begetting trust in Him.
II. Real blessedness will follow faith in God. A child can have no lasting and real joy in its life, unless it has faith in his fathers love and wisdom. He feels instinctively that he is dependent upon that father, that much of his future well-being depends upon what that father is and does, and if he cannot be sure that he has his real welfare at heart, it will throw a dark shadow over his young life, which will deepen as he becomes more and more capable of realising his position. It is a worm at the root of all our peace of mind to distrust where we must depend. All men must feel that they are dependent upon God, and yet most men live, and perhaps most die, without giving Him that trust which alone can give them peace, and which those who know Him testify that He fully deserves. The testimony of those who knew is Blessed is the man that trusteth in the Lord, and whose hope the Lord is. (Jer. 17:8.) And it is because of its trust-begetting character that Solomon here declares that true knowledgeknowledge concerning Jehovahis pleasant to the soul.
III. Faith in the heart will manifest itself in the lip. A perfume may be hidden in the casket, but whenever the lid is lifted it will make its presence known. The tongue will speak sometimes of that which fills the heart, and when it does not do this in a direct manner there will be a tone in the conversation which will tell men what the soul prizes most. Knowledge in the heart will bring wise words to the lipsthe love of truth will result in the answer of truth.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 22:17. This sounds like the opening of the earlier Proverbs, chap. Pro. 5:1; Pro. 8:1. The repetition is significant. The life of the soul is attention. If that be persevered in, all things follow. God only can give saving light. And yet by laws like the planetary system, He will give it on the bending of the ear. Alas for us! we will not even do this much without His influence. Nevertheless He urges the promise. (See Millers rendering in the additional notes at the beginning of this paragraph.) It is a law, though it be a law of grace. God has framed it. Hear outwardly, and thou shalt feel within. Such is our nature (chap. Pro. 2:1-5), and it is shrewd to use it. The inclining is from Him; but the advice also is from Him! Shrink not from the advice because His strength is needed to make it His chosen instrument.Miller.
We may mark that, whereas in the beginning of Proverbs the Wise Man had often called on his son to fasten attention on him, saying, My son, my son; now, after so much said, he supposeth that he needeth not to be called upon, and therefore speaketh unto him, without his usual compellation. And surely when much hath been said, to need still much calling on, sheweth much neglect of what hath been said, and much unworthiness to have been an hearer of it. And yet because in the best some rousing of attention is requisite, the Wise Man here lifteth up his voice, to cause a careful bowing down of the ear to his words. He would therefore have attention so to bow down the ear, as to make it as it were a bed, wherein the words of the wise might rest; because that is it which will bring true rest unto the heart. But we may further note, that whereas he would have him to hear the words of the wise, it is to his knowledge that he would have him apply his heart. For we may hear the words of the wise men of this world, we may hear the words of human learning and understanding, and much good is to be gotten from them; but we must apply our hearts unto the knowledge of Gods word, and so far receive the other as they agree with that, or are not repugnant unto it. Or else hear the words of the wise, whosoever they be, if they be the words of wisdom which they deliver. But if their actions teach otherwise than their words do, apply not thine heart to follow their example. Let rather my knowledge instruct thee, that the heart may be as well applied to doing, as the ears to hearing.Jermin.
Pro. 22:18. It will last when we get it. This is the wonder to others. Here one has been trying to be a better man, and begins to be one from a sudden epoch. Others wrestle with their faults, and fall back into them again. Nothing can be more fitful than all moral reformations. But here, in spiritual life, a flash shoots up, and we never return to darkness. Why is this? Because it is pleasant, says the proverb. It becomes fixed because of its principle as of a second nature. When we watch over right words, which (Orientaliter) stands for all right actions, God rewards us by making them pleasant, and so, even as in heaven itself, they become fixed as the very habit of our lips.Miller.
Many there are whose lips do speak the words of wisdom, but they are not fitted upon their lips. The reason whereof is, because the words of wisdom are not seated in the heart. For though the lips may give themselves motion and the head may furnish them with matter, it is the heart that fitteth the lips.Jermin.
It will give thee most high satisfaction if thou dost so heartily entertain them, and thoroughly digest them, and faithfully preserve them in mind, that thou art able withal to produce any of them as there is occasion, and aptly communicate for other mens instruction.Bp. Patrick.
Pro. 22:19.
1. The particularity of addressto thee, even to thee. In the days of prophetic inspiration, it was no unusual thing for the servants of God to receive express commissions to individuals, in which they alone were concerned. But the whole Book of Godthe entire word of His testimonyshould be considered by every one as addressed to him; as much so as if there were no other human being besides himself, and as if it had been given by inspiration to himself alone. There is no room for any saying, as Jehu did of oldTo which of all us? The answer would, in every case, beTo each of you allto theeto theeto thee. Not that there is no such thing as, rightly dividing the Word of Truth; not that there are no portions of it that have a special appropriateness of application to the characters and circumstances of individuals. Still, the great truths of the Word are alike to each and to all. And speedily a man may be placed in one or other of the peculiar situations to which the different portions of it are adapted! I know of nothing more important than for every individual to bring divine lessons home to himself. Too often, alas! we forget personal amidst general application of particular truths. We think of them as intended for men, and forget that they are designed for us. Would you then profit by what you hear?keep in mind that what is addressed to all is addressed to eachto thee, even to thee.
2. Mark the emphasis on the timethis day. We set a mark, in our minds, on days that have been rendered memorable by events of special interest. Would Noah, think you, ever forget the day of the year on which he and his family entered the ark, and when the Lord shut him in? or the day on which he again stepped out of it upon the green earth, to be the second father of mankind? Would the shepherds ever forget on what night of the year the angelic messengers, amidst the light of the glory of the Lord, announced to them the Divine Saviours birth, and when the multitude of the heavenly host, bursting on their sight, ascended jubilant, saying Glory to God in the highest, and on earth peace, good will toward men? Or would Cornelius ever forget the day and the hour when the angelic visitant directed him to that instruction whereby he and all his house should be saved? You, it is true, have many times heard the words of truth. Let me, however, remind any of you who have thus often heard, and who still neglect them, of the importance to you of each day that you enjoy the privilege. Every time you thus hear them, your eternal all depends on the reception you give to the message of God. This day may be important indeed, for it may be the last on which Divine truth shall sound in your ears. O that it may be a day to be sacredly and joyfully remembered by every sinner now present, as the day on which he first felt its inestimable preciousness to his soul! If you thus bear, and thus improve the opportunity, the day will not be obliterated from your memory by the lapse of eternity. There is one thing of which with emphasis it may be said to each individual sinner, It is to thee, even to thee:I mean the message of the Gospelthe message of free mercy through the Divine Mediator. There is no exception; there is no difference. The law speaks to each, to thee, even to theeits sentence of condemnation. The Gospel speaks to eachto thee, even to theeits offer of free, full, immediate, irrevocable pardon on the ground of the universal atonement. To every fellow creature we can sayAn adequate atonement has been made for all; therefore for theefor thee, even for thee; and on the ground of that atonement does divine mercy come near to theeto thee, even to theewith the offer of forgiveness, acceptance, and life. This day is the message of life again made known unto thee, O sinner; and there is no obstacle to thine acceptance and enjoyment of it, but what is in thyself;none in God; none in Christ; none in the atonement; none in the divine offer of its virtue to mankind. To thee is the word of this salvation sent; and now is the accepted time, now the day of salvation.Wardlaw.
Only a divine word can beget a divine faith, and herein the Scripture excels all human writings, none of which can bring our hearts to the obedience of faith. I can speak it by experience, says Erasmus, that there is little good to be got by the Scripture, if a man read it cursorily and carelessly; but if he exercise himself therein constantly and conscionably he shall feel such a force in it, as is not to be found in any other book whatsoever I know, saith Peter Martyr, that there are many who will never believe what we say of the power of Gods Word hidden in the heart; and not a few that will jeer us, and think we are mad for saying so. But oh that they would be pleased to make trial! Let it never go well with mefor I am bold to swear in so weighty a businessif they find not themselves strangely taken and transformed into the same image. The Ephesians trusted in God so soon as they heard the word of truth. They believed and were sealed. (Eph. 1:13.) And the Thessalonians faith was famous all the world over, when once the Gospel came to them in power. (1Th. 1:5-8.)Trapp.
Pro. 22:20-21. How the preacher labours! Let us begin at his most expressive terminus. We are to be sent for! some certain day. Those that send is but the proverbial cast. Him that sends is the more perfect meaning. As sure as the stars we shall be sent for one day; and one thing will be exacted from us, and one only in the creation, and that is light. The man without light perishes. Solomon says, his whole aim has been to press light on the sinner. Have I not done, he says, and that under Scriptural promises, the very best things to secure my object? And is not that object, now that I might make thee to know the verity of the words of truth! This Hebrew is very peculiar. Words of truth are easily uttered. Counsels and knowledge of the deepest sort may be in the minds of infidels. We may teach a child the very intricacies of faith. But there is a verity at its deepest root that the natural man cannot perceive. (1Co. 2:14.) To express this, Solomon uses a very infrequent word. It means (in radice) to weigh out so as to be exact. That I might make thee to know the exactness of words of truth. The meaning is that verity which is seen by a Christian eye.Miller.
Surely if anything be worthy of sending for, worthy of going for, then are the words of knowledge and truth. If they may be had for going or sending, who should not go, who should not send, whither should we not go, whither should we not send? They are they which must bring us to heaven and to happiness. Or else to take the sense another way, and in a spiritual application of the words: Who are they that send unto us? What are the words of truth that we must answer unto them? They that send unto us are God the Father, God the Son, and God the Holy Ghost. God the Father sendeth His blessings, God the Son His merits, and God the Holy Ghost His graces. The words of truth that we must answer are the words of thankful obedience.Jermin.
The certainty of the words of truth. The evidence of the divinity of the Bible, instead of ever being shaken by all the efforts of infidelity, has been augmenting from the beginning hitherto. Its external evidence has grown in the fulfilment of its predictions. Its internal evidence, though in one sense ever the same, has, in another, been increasing also; inasmuch as it has stood its ground amidst all the advances of human knowledge, and men have never been able to improve upon it or to get before it:and it is the one only book of which this can be affirmed. And its experimental evidence,the manifestation of its truth in its saving influence,in its power to dislodge and change the evil passions and habits of the worst of men,has multiplied by thousands and tens of thousands of dead and living witnesses. In our own days, we have but to point, not only to cases of revival in our own land, in which the gospel has proved itself mighty through God to the pulling down of the strongholds of worldliness and corruption, and turning hearts long alienated to God,but to the lands of heathen idolatry and cruelty and vileness, wherever Gospel truth has found its way and has been embraced. There, in the marvellous changes that have been effected,in the contrast between previous stupidity and pollution, and heartless and murderous ferocity, to intelligence, and purity and virtue, and peace, and harmony, and happiness, we have the triumphs of the Cross, and the manifestation of the certaintythe divine certaintyof the words of truth. They have thus shown themselves to be indeed excellent things by the excellence of their effects. We call upon all to examine for themselves. The Bible courts examination. It is the unwillingness and refusal to examine, that is most to be deplored. The genuineness of its writings, the authenticity of its histories, the reality of its recorded miracles, the fulfilment of its prophecies, the sublimity and consistent harmony of its doctrines, the purity of its precepts, the origin of its commemorative ordinances, and its tendency to personal and social virtue and happiness,all court examination. The testimony of the celebrated Earl of Rochester, when converted from infidelity and profligacy to Christianity and virtue, will be found the truth. Laying his hand on the Bible, he would sayThis is true philosophy. This is the wisdom that speaks to the heart. A bad life is the only grand objection to this Book.Wardlaw.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
4.
AN INTRODUCTION, CONTAINING AN EXHORTATION TO HEAR THE WORDS OF THE WISE, SERVING AS A HEADING TO Pro. 22:22 to Pro. 24:22 (Pro. 22:17-21).
(17) Hear the words of the wise.Comp. chap 1:6. As wise is in the plural number, it would seem as if the following section contained proverbs written by others than Solomon, though they may have been collected by him. (Comp. Pro. 24:23.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE WORDS OF THE WISE.
17. Bow down thine ear Listen with reverence and attention.
My knowledge That which I communicate my instruction: with special reference to that about to be imparted.
Fuente: Whedon’s Commentary on the Old and New Testaments
Prologue to the Thirty Sayings of the Wise (Ode or Decastitch) – I see in Pro 22:17-21 ten lines joined to make a single proverbial thought. Therefore, this ode could also be called a decastitch. These verses serve as a prologue, or introduction, to a collection of thirty wise sayings.
This passage reveals a series of progressive events that show how to apply God’s Word to our lives. We first humble our hearts and pay close attention to His Word using our ears (Pro 22:17 a). We then make the effort to understand its meaning by mediated upon these words (Pro 22:17 b). Meditation causes us to retain these words within our hearts as we understand them and embrace them (Pro 22:18 a). Then our normal response is to speak out of our lips what is in our hearts (Pro 22:18 b). Such involvement with God’s Word causes a trust to be developed in each area of our lives where we apply the Word (Pro 22:19 a).
Pro 22:17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
Pro 22:17
Pro 22:18 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips.
Pro 22:18
Pro 22:19 That thy trust may be in the LORD, I have made known to thee this day, even to thee.
Pro 22:20 Pro 22:20
[124] Roland E. Murphy, Proverbs, in Word Biblical Commentary, vol. 22 (Dallas: Word, Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 168.
The LXX uses the Greek word (literally “three times) [125] which is figuratively translated into English as “repeatedly.”
[125] Roland E. Murphy, Proverbs, in Word Biblical Commentary, vol. 22 (Dallas: Word, Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 168; see also Henry G. Liddell and Robert Scott, A Greek-English Lexicon Based on the German Work of Francis Passow (New York: Harper and Brothers, 1846), comments on “ .”
AB, “And record them repeatedly for yourself on the table of your heart, for counsel and knowledge.”
Brenton, “ And do thou too repeatedly record them for thyself on the table of thine heart, for counsel and knowledge.”
Some English literal translations read, “three, third.”
DRC, “Behold I have described it to thee three manner of ways, in thoughts and knowledge:”
LITV, “Have I not written to you the third time with counsels and knowledge,”
YLT, “Have I not written to thee three times With counsels and knowledge?”
The most widely accepted translation reads, “thirty.”
BBE, “Have I not put in writing for you thirty sayings, with wise suggestions and knowledge,”
ESV, “Have I not written for you thirty sayings of counsel and knowledge,”
GNB, “I have written down thirty sayings for you. They contain knowledge and good advice,”
HNV, “ Haven’t I written to you thirty excellent things Of counsel and knowledge,”
NIV, “Have I not written thirty sayings for you, sayings of counsel and knowledge,”
NAB, “Have I not written for you the “Thirty,” with counsels and knowledge,”
NASB, “Have I not written to you excellent things Of counsels and knowledge,”
NCV, “I have written thirty sayings for you, which give knowledge and good advice.”
NET, “Have I not written thirty sayings for you, sayings of counsel and knowledge,”
NLT, “I have written thirty sayings for you, which give knowledge and good advice.”
NRSV, “Have I not written for you thirty sayings of admonition and knowledge,”
Some English translations carry the meaning, “excellent.”
ACV, “Have I not written to thee excellent things of counsels and knowledge,”
AmpBible, “Have I not written to you [long ago] excellent things in counsels and knowledge.”
ASV, “Have not I written unto thee excellent things Of counsels and knowledge,”
Darby, “Have not I written to thee excellent things, in counsels and knowledge,”
JPS, “Have not I written unto thee excellent things of counsels and knowledge;”
KJV, “Have not I written to thee excellent things in counsels and knowledge,”
Rotherham, “Have I not written for thee noble things, with counsels and knowledge:”
WEB, “Haven’t I written to you excellent things Of counsel and knowledge,”
Webster Bible, “Have not I written to thee excellent things in counsels and knowledge,”
This word can also be translated, “formerly, previously.”
God’sWord, “Didn’t I write to you previously with advice and knowledge”
Pro 22:21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?
Pro 22:21
Ecc 12:9, “And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.”
The wise men of this place compiled thirty of their most important proverbs and sent them back to King Solomon with a cover letter using the words found in Pro 22:17-21, which also serves as a prologue to these sayings. They gave this delegate a collection of sayings of truth for those who sent him. It appears that King Solomon honored these proverbs by keeping them with his other collection of proverbs. This is how they were placed within the Proverbs of Solomon.
This, however, does not take away from the inspiration of the Scriptures, because divine wisdom is universal, being found in many other people besides the Israelites. Job is an example of this.
Regarding its application to our spiritual journey, we see how God will pick a point in time when He finds us faithful to entrust to us a greater calling. In Pro 22:21 we see how Solomon chose one or more of his faithful servants and sent them to gather divine wisdom outside of his kingdom. It is a time when God calls us and anoints us for a particular task. For example, Paul was called to the nations in Act 9:15 when Ananias prophesied that, “he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.” But it was many years later when Paul was sent out with Barnabas and anointed in the office of an apostle to the Gentiles in Act 13:1-4. If we will be faithful and continue in what God has given to us, we, too, will find a greater calling and anointing to serve. This is a place of maturity that God is trying to get each of us to obtain.
Fuente: Everett’s Study Notes on the Holy Scriptures
Divine Service: The Words of the Wise (Two Collections) In Pro 22:17 to Pro 24:34 we have a collection of sayings that is often called “The Words of the Wise.” Scholars give it this title because there are indications from Pro 22:21 that King Solomon sent young men to seek out the wisdom of Egypt and of the East. There are two collections of sayings in this section. The first collection is made up of thirty sayings (Pro 22:17 to Pro 24:22) and the second collection is short, consisting of only four sayings (Pro 24:23-34). We know that Solomon identified two sources of wisdom outside of Israel, which were the East and Egypt; for we read in 1Ki 4:30, “And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.” We know that the first collection of sayings has similarities with ancient Egyptian wisdom. Thus, it most likely originated from Egypt. We can then suggest that the second, but shorter, collection of sayings (Pro 24:23-34) either came from Egypt as miscellaneous wisdom, or it may have been that wisdom which Solomon collected from the East.
We see in one verse in this section (Pro 22:21) that serves as a possible reference to the fact that Solomon sent a delegation of men to seek out wise men of other nations. The YLT reads, “To cause thee to know the certainty of sayings of truth, To return sayings of truth to those sending thee .” (Pro 22:21) It implies that Solomon sent a delegate to a faraway city in his search for wisdom; for we read in Ecc 12:9 that Solomon “sought out” proverbs.
Ecc 12:9, “And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.”
In other words, some of the young men that were trained in his court were selected, or called out, to go to other nations and seek divine wisdom. These would have been men who had learned Solomon’s proverbs well and applied them to their lives. In addition, these men may have carried a collection of Solomon’s proverbs as a gift to these wise men of Egypt and the East.
The wise men of this place may have compiled thirty of their most important proverbs and sent them back to King Solomon with a cover letter using the words found in Pro 22:17-21, which also serves as a prologue to these sayings. They gave Solomon’s delegate a collection of sayings of truth for those who sent him. It appears that King Solomon honored these proverbs by keeping them with his other collection of proverbs. This is how they were placed within the Proverbs of Solomon. However, we must assume that King Solomon would not have sought something from lesser kings without offering to them a greater gift, perhaps his collection of divine sayings. Thus, those who were sent out probably took the message of the God of Israel with them to evangelize the civilized world as a part of their calling.
Regarding its application to our spiritual journey, we see how God will pick a point in time when He finds us faithful to entrust to us a greater calling. In Pro 22:21 we see how Solomon chose one or more of his faithful servants and sent them to gather divine wisdom outside of his kingdom. It is a time when God calls us and anoints us for a particular task. For example, Paul was called to the nations in Act 9:15 when Ananias prophesied that, “he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.” But it was many years later when Paul was sent out with Barnabas and anointed in the office of an apostle to the Gentiles in Act 13:1-4. If we will be faithful and continue in what God has given to us, we, too, will find a greater calling and anointing to serve. This is a place of maturity that God is trying to get each of us to obtain.
The number “thirty” symbolized manhood and maturity in ancient times. Thus, these thirty sayings of the wise may serve to symbolize a Christian’s spiritual maturity; for it is only those mature in Christ who are appointed to Christian service; so, the thirty sayings contained within this passage of Scripture may represent our journey towards maturity. In other words, when we adopt these thirty sayings to our life, we will have developed a mature behaviour and be ready for our assignment and calling in Christian service.
This section of proverbs is characteristics by having lengthy sayings of two or more verses, which build upon a theme. The training becomes more intensive as we apply ourselves to learning the ways of wisdom. Therefore, we must apply more contemplation in order to understand these truths. However, as in our secular education, our past learning will serve as a foundation to understanding the more difficult issues of life. These sayings can be divided into two groups.
Outline Here is a proposed outline:
1. First Collection (Thirty Sayings of the Wise) Pro 22:17 to Pro 24:22
2. Second Collection (Four Sayings) Pro 24:23-34
Pro 22:17 to Pro 24:22 The Words of the Wise: First Collection (Thirty Sayings) Pro 22:17 to Pro 24:22 begins a new section of collections, often called The Words of the Wise. It is possible that these sayings were collected by Solomon from outside his kingdom. We know that Solomon identified two sources of wisdom outside of Israel, which were the East and Egypt; for we read in 1Ki 4:30, “And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.”
We know that the first collection of sayings has similarities with ancient Egyptian wisdom. Thus, it most likely originated from Egypt. We can then suggest that the second, but shorter, collection of sayings (Pro 24:23-34) either came from Egypt as miscellaneous wisdom, or it may have been that wisdom which Solomon collected from the East.
This first collection of “Sayings of the Wise” is characterized by individual truths that come in groups of two or more verses. The training becomes more intensive as we apply ourselves to learning the ways of wisdom. Therefore, we must apply more contemplation in order to understand these truths. As in our secular education, our past learning will serve as a foundation to understanding the more difficult issues of life.
The signposts found in the sayings of the wise (Pro 22:17 to Pro 24:34) and in Solomon’s second collection (25-29) tell us to continue in the fear of the Lord, to honor those in authority over us, and this will bring happiness into our lives as we continue on this journey. Note:
Pro 23:17, “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”
Pro 24:21, “My son, fear thou the LORD and the king: and meddle not with them that are given to change:”
Pro 28:14, “Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.”
Here is a proposed outline:
a) Prologue (Ode or Decastitch) Pro 22:17-21
b) First Saying( Tetrastitch) Pro 22:22-23
c) Second Saying (Tetrastitch) Pro 22:24-25
d) Third Saying (Tetrastitch) Pro 22:26-27
e) Fourth Saying (Distitch) Pro 22:28
f) Fifth Saying (Tristitch) Pro 22:29
g) Sixth Saying (Hexastitch) Pro 23:1-3
h) Seventh Saying (Pentastitch) Pro 23:4-5
i) Eighth Saying (Heptastitch) Pro 23:6-8
j) Ninth Saying (Distitch) Pro 23:9
k) Tenth Saying (Tetrastitch) Pro 23:10-11
l) Eleventh Saying (Hexastitch) Pro 23:12-14
m) Twelfth Saying (Tetrastitch) Pro 23:15-16
n) Thirteenth Saying (Tetrastitch) Pro 23:17-18
o) Fourteenth Saying (Hexastitch) Pro 23:19-21
p) Fifteenth Saying (Octastitch) Pro 23:22-25
q) Sixteenth Saying (Hexastitch) Pro 23:26-28
r) Seventeenth Saying (An Ode) Pro 23:29-35
s) Eighteenth Saying (Tetrastitch) Pro 24:1-2
t) Nineteenth Saying (Tristitch) Pro 24:3-4
u) Twentieth Saying (Tetrastitch) Pro 24:5-6
v) Twenty-First Saying (Distitch) Pro 24:7
w) Twenty-Second Saying (Distitch) Pro 24:8
x) Twenty-Third Saying (Distitch) Pro 24:9
y) Twenty-Fourth Saying (Distitch) Pro 24:10
z) Twenty-Fifth Saying (Hexastitch) Pro 24:11-12
aa) Twenty-Sixth Saying (Pentastitch) Pro 24:13-14
bb) Twenty-Seventh Saying (Tetrastitch) Pro 24:15-16
cc) Twenty-Eighth Saying (Tetrastitch) Pro 24:17-18
dd) Twenty-Ninth Saying (Tetrastitch) Pro 24:19-20
ee) Thirtieth Saying (Tetrastitch) Pro 24:21-22
The Thirty Sayings – Some scholars translate Pro 22:20 to read “thirty sayings” instead of “excellent things,” and it is easy to find thirty individual proverbs in this section of literature.
BBE, “Have I not put in writing for you thirty sayings, with wise suggestions and knowledge,” (Pro 22:20)
It is possible that Solomon gathered these sayings outside the nation of Israel, perhaps in Egypt. When we compare some of these sayings with an Egyptian writing entitled The Instruction of Amenemope, written about 1200 to 1300 B.C. and made up of thirty chapters, we find that this ancient writing has a few proverbs that are similar to the proverbs in this passage of Scripture. [121]
[121] Miriam Lichtheim, The Instruction of Amenemope, in Ancient Egyptian literature: Volume II: The New Kingdom (Berkeley: University of California Press, 1973-[80]), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
Example One:
Pro 22:17-18 a, “Direct your ear and hear wise words. Set your heart to know them. For it is pleasant if you keep them in your inmost self.”
Amenemope Pro 3:10, “Give your ears and hear what is said, give your mind over to their interpretation: It is profitable to put them in your heart.
Example Two:
Pro 22:20, “Have I not written for you thirty counsels and teachings to teach you what is right and true?”
Amenemope Pro 27:7, “Mark for your self these thirty chapters: They please, they instruct, they are the foremost of all books.”
Example Three:
Pro 22:24, “Do not make friends with people prone to anger. With the hotheaded person do not associate.”
Amenemope Pro 11:12, “Do not fraternize with the hot-tempered man, nor approach him to converse.”
Example Four:
Pro 23:1-2, “When you sit down to eat with a ruler, observe what is before you. Put a knife to your throat if you have a big appetite.”
Amenemope Pro 23:16, “Look at the cup in front of you, and let it suffice your need.”
Thus, it was possible that Solomon was exposed to other ancient literature, and actually read this ancient piece of wisdom literature. One verse in the Scriptures that refers to this exposure is found in 1Ki 4:30. It mentions that there were wise men in the east and in Egypt.
1Ki 4:30, “And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.”
We see in Ecc 12:9 that Solomon sought out wisdom, which meant that he could have looked far and wise for wisdom literature.
Ecc 12:9, “And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out , and set in order many proverbs.”
We see a possible reference to the fact that Solomon sent a delegation of men to seek out wise men of other nations in Pro 22:21. Thus, a group of Egyptian wise men many have compile a collection of thirty sayings that were most popular among themselves.
Pro 22:21, “That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? ”
This, however, does not take away from the inspiration of the Scriptures, because divine wisdom is universal, being found in many other people besides the Israelites. Job is an example of this.
The theme of universal wisdom given from God to mankind is found in the book of Romans:
Rom 1:19-20, “Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:”
Rom 2:14-15, “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)”
The Significance of the Number “Thirty” We ponder the question of why there were thirty sayings. We have seen that an ancient Egyptian piece of wisdom literature entitle The Instruction of Amenemope was made up of thirty chapters. In this ancient document, there is also a reference to the “council of the thirty.” [122] The importance of the number thirty can be found in other parts of Egyptian antiquity. It shows up in an ancient board game named “Senet,” which was “the best known and most widely popularized board game from ancient Egypt. Based upon a 3×10 board of thirty squares, it consisted of a race game played with knucklebones that could be engaged between two players or, as some temple drawings suggest, by a single player.” “The game itself symbolized the path of the dead through the underworld. ‘I must enter the Hall of the thirty and I become God at the 31,’ says one papyrus.” [123]
[122] Mirian Lichtheim, Ancient Egyptian Literature: vol. II: The New Kingdom (Berkeley, California: University of California Press, 1973), chapter 19, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
[123] Ricardo Calvo, “Chapter 2: Mystical numerology in Egypt and Mesopotamia,” in The Origins of Chess: Mystical Numerology in Egypt and Mesopotamia, [on-line]; accessed on 7 June 2009; available from http://www.goddesschess.com/chessays/calvonumerology.html; Internet; see also Wolfgang Decker, Sports and Games of Ancient Egypt (London: Yale University Press, 1992), 124.
Even within the Hebrew culture, the age of thirty was significant in that it marked the maturity of adulthood. We find Joseph being appointed to lead the nation of Egypt at the age of thirty (Gen 41:46). Ezekiel and Jesus Christ were both called into their ministries at the age of thirty (Eze 1:1, Luk 3:23).
Gen 41:46, “And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.”
Eze 1:1, “Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.”
Luk 3:23, “And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,”
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 17. Bow down thine ear,
Fuente: The Popular Commentary on the Bible by Kretzmann
III. ADDITIONS MADE BEFORE HEZEKIAHS TIME TO THE OLD NUCLEUS OF THE COLLECTION MADE BY SOLOMON
Pro 22:17 to Pro 24:34
First Supplement:Various precepts concerning righteousness and practical wisdom
Pro 22:17 to Pro 24:22
a) Introductory admonition to take to heart the words of the wise man
Pro 22:17-21
17Incline thine ear and hear words of the wise,
and apply thine heart to my knowledge!
18For it is pleasant if thou keep them within thee;
let them abide together upon thy lips!
19That thy trust may be in Jehovah,
I have taught thee this day, even thee!
20Have not I written to thee excellent words,
with counsels and knowledge,
21to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee?
b) Admonition to justice toward others, especially the poor
Pro 22:22-29
22Rob not the poor because he is poor,
and oppress not the wretched in the gate;
23for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24Have no intercourse with an angry man,
and with a furious man thou shalt not go,
25lest thou learn his ways
and prepare a snare for thy soul.
26Be not among them that strike hands,
who become sureties for debts;
27if thou hast nothing to pay
why shall he take thy bed from under thee?
28Remove not the ancient landmark
which thy fathers have set.
29Seest thou a man that is diligent in his business
before kings shall he stand;
he shall not stand before mean men.
GRAMMATICAL AND CRITICAL
Pro 22:17. [Observe the interchange of the imperative with the 2d pers. sing. of the Imperf. .A.]
Pro 22:18. [In we have illustrated, as in many other instances, the final disregard of the originally strict application of the suffixes to their own person and number: let them abide in its entireness, etc.A.]
Pro 22:20. [Btt. 707, 2, explains the masc. adj. of the Kri as an example of masculines used in describing the pre-eminent and striking,but on account of the of Pro 22:19 gives the preference to the Kthibh . So Stuart and Muensch.A.]
Pro 22:21. [, one of the plural participles, not uncommon in our book, to be taken distributively, as applicable to each of all possible cases. Btt. 702, .A.]
Pro 22:22; Pro 22:24; Pro 22:26; Pro 22:28. [Further examples of the Jussive with the negative adverb , instead of a direct prohibition with the Imperative; comp. Latin, ne facias; Greek, (Kuehner, 250, 5, Hadley, 723, a); as though in prohibitions a sense of fitness or obligation were appealed to rather than an authority asserted.A.](Pro 22:24). here, in accordance with the later usus loquendi, is equivalent to ; comp. Psa 26:4.
Pro 22:25. [The more compact form for under the influence of the preceding ; Btt. 1059, d.A.]
Pro 22:27. [An example of what is called the concrete impersonal in Hebrew is found in ; why should he, any one do this? Btt. 935, c.A.]
Pro 22:29. [; Bttchers Fiens licitum or debitum, rendered by the German darf: it is his privilege or prerogative.A.]
EXEGETICAL
1. That a new division of the collection begins with Pro 22:17, coming from another hand than compiled the preceding main division, appears not merely from the expression words of wise men, which reminds us of Pro 1:6, but also from the characteristic style of the proverbs which are found from this point onward to the end of chap. 24. These no longer consist of verses of two clauses constructed according to the antithetic parallelism, but for the most part of longer sentences, which as a general rule comprise two verses, sometimes, however, three (e.g. Pro 23:1-3; Pro 23:6-8), or even five (thus Pro 23:31-35; Pro 24:30-34). By the side of the isolated proverbs containing an antithesis of two members, such as are here and there interspersed (e.g. Pro 22:28; Pro 23:9; Pro 23:12; Pro 23:19; Pro 23:22; Pro 24:8 sq., 23 sq.), there are found in addition several verses constructed of three clauses (Pro 22:29; Pro 23:5; Pro 23:7; Pro 23:31; Pro 23:35; Pro 24:12; Pro 24:31). There is prevalent everywhere the minutely hortatory or in turn admonitory style, rather than that which is descriptive and announces facts. The which serves to introduce the utterance of warnings is found not less than seventeen times within the two and a half chapters before us, while in the twelve chapters of the preceding main division it occurred but twice (Pro 20:13; Pro 20:22). Many linguistic peculiarities in the section appear, moreover, to indicate a later period; whether it be the earliest period after the exile, as Hitzig proposes, may indeed be the more doubtful and uncertain, since many peculiarities of the section, especially the expression, words of the wise (in Pro 22:17), like the prevailing admonitory tone of the discourse, seem to favor the assumption of Delitzsch, that its author is identical with that of the introductory main division, chap. 19. Comp. Introduction, 12, p. 29.
2. Pro 22:17-21. The introductory admonition to give heed to the words of the wise.
Pro 22:18. For it is pleasant if thou keep them within thee. Them, viz., the words of the wise, for only to these can the suffix relate, and not to my knowledge; so that accordingly this proposition in Pro 22:18 a, beginning with for, serves to justify only the first half and not the whole of Pro 22:17. With 18 b: let them abide together upon thy lips, the admonitory discourse proceeds, and in the first instance attaches itself to the substance of 17 b (comp. Pro 5:2). Against the common construction, which regards the verb as a continuation of the conditional clause, if thou keep, etc., [so e.g. De W., N., S., M., Muffet, etc.], we adduce the absence of a second conditional particle, or at least a copula before the Imperf., which in its present position at the beginning of a clause clearly appears to be a Jussive. Comp. Hitzig on this passage.
Pro 22:19. That thy trust may be in Jehovah I have taught thee this day, even thee! The perfect represents the work of teaching as already begun and now in progress, like the I have given, Pro 4:2. , etiam te, inquam, Germ. ja dich! yea, thee! even thee! The expression brings out strongly the idea that the present teaching is designed for the student of wisdom who is here addressed, for him and for no one else (Mercer, Geier, J. H. Michaelis, Ewald, De W., Bertheau, etc.). There is no occasion for Umbreits interrogative conception of the words: but thou?: i.e. dost thou also attend to my teaching? and the same is true of Hitzigs attempted emendation, according to which we should read , this also, the very same.The first member, moreover, gives not so much the substance as the object of the teaching, and that as consisting in the development of a firm trust in God, or in the increase and establishment of faith (comp. Luk 17:5).
Pro 22:20. Have I not written (Z., behold, I write) to thee excellent words? (The Kri from ), which is equivalent to , a great man, a nobleman (comp. Keil on 2Sa 23:8), describes the words as of the highest, noblest worth, of pre-eminent value, as verba eximia s. principalia (comp. the similar term in Pro 8:6). So, and doubtless correctly, Ziegler, Ewald, Elster, etc. Comp. the early rendering, , of the Vers. Veneta. [K. renders expressive, or significant, bedeutsam]. Others interpret the Kri differently, e.g. Hitzig: bequests, Vermchtnisse (in accordance with the Rabbinic , depositarius); the Vulg. and some of the older expositors, three-fold, i.e. several times, in various ways (so Luther): or even in three forms, so that the reference will be to the Law, the Prophets, and the Hagiographa, as the three chief constituents of the divine word, or again, to the three books of Solomon, etc. The Kthibh is explained ordinarily, by supplying an omitted , in the sense of before, formerly; thus Umbreit, e.g.; have I not formerly written to thee? (In a similar way Bertheau). But the ellipsis of a yesterday before this would be without any linguistic analogy; and in a section which introduces subsequent admonitions a reminder of teachings formerly given seems little appropriate. For this reason the Kri in the sense above given is unquestionably to be preferred. [S. and M. prefer the adverbial rendering; the majority of the English commentators with the E. V. the substantive.A.]With counsels and knowledge, so far forth, viz., as these are contained in the princely words.
Pro 22:21. To make known to thee the certainty of the words of truth. Correctness, verity, as e.g. in the Targ. on Jer 22:13; Jer 22:15; Sam. Gen 15:6 (where it is made equivalent to , righteousness). Comp. the Chaldee in the Targ. on our passage.That thou mightest be able to return words of truth to them that send thee. Words, truth, a sort of apposition, describing the discourse to be conveyed as consisting of words which are as it were themselves the truth (Umbreit, Elster). The expression is like the words consolations, i.e. consoling words, in Zec 1:13.The senders (comp. Pro 10:26) are here naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart; or again, that he may know how to bring home to them in all things true and not false or erroneous report (Hitzig).[Holden unnecessarily makes the suffix of the participle represent an indirect object; them that send unto thee. For the construction words truth see Green, 253, 2.A.]
3. Pro 22:22-29. Admonition to justice toward others, especially the poor and distressed.Rob not the poor because he is poor. is the depressed, the straitened, he who is deprived of help for judicial contests and other cases of want, and who therefore needs the protection of the more powerful and the more prosperous.And oppress not the poor in the gate, i.e. in the place where courts are held; comp. Job 5:4; Job 31:21; Psa 127:5.[Comp. Thomsons Land and Book, Pro 1:31; and other works illustrative of Oriental usages, passim.A.]
Pro 22:23. For Jehovah will conduct their cause. The emphatic announcement of the reason for the warning in the preceding ver.; comp. Pro 23:11. With respect to the just punishment threatened in clause b, comp. Mat 18:32 sq.[God is not merely a formidable because an all-just and almighty advocate, appearing before the unjust tribunal, in behalf of the wronged; He is not merely a judge sitting in a higher court of appeal; He is the executor of the universal laws of justice to which the judges as well as the arraigned of earth are alike amenable. When Jehovah cheats or spoils it is in vindication and not in violation of eternal justice and right. Fuerst makes the life an adverbial modification, and not the object, so that it expresses the extent of his work, even to the life.A.]
Pro 22:24-25. Warning against intercourse with men of violent temper, like Pro 26:21; Pro 29:22; comp. Jam 1:20.And with a furious man thou shalt not go, lit., go not along with him.And prepare a snare for thy soul; viz., the passion that would become a snare, a fatal net for thee (comp. Pro 20:25).With the warning against suretyship in Pro 22:26-27, comp. Pro 6:1-4; Pro 11:15; Pro 17:18; Pro 20:16.
Pro 22:28. Warning against the violent removal of boundaries; comp. the prohibitions of the Law; Deu 19:14; Deu 27:17; and also Job 24:2; Hos 5:10; and below, Pro 23:10-11.
Pro 22:29. Seest thou a man diligent in business. The verb, a Perf. Kal, is conditional; if thou seest; comp. Pro 6:22. , apt, active, expert (Luther, endelich).Before kings shall he stand (Z. may he set himself), viz. to serve them, to receive their commands, comp. 1Sa 16:21-22.He shall not stand before mean men. Lit., men in the dark, homines obscuri, ignobiles (Vulg.). The antithesis to the kings is naturally an idea of a somewhat general and comprehensive kind, describing those who belong to the low multitude, the plebeians. To generalize the idea of king in like manner, as if it here expressed something like noble, rich, is therefore unnecessary (in opposition to Hitzig on this passage). [Lord Bacon says: Of all the qualities which kings especially look to and require in the choice of their servants, that of despatch and energy in the transactions of business is the most acceptable, etc., etc. There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable (De Augmentis Scientiarum, Lib. VIII.)].
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL
There are only two main ideas with the presentation of which this section is concerned; these, however, are thoughts of no slight weight and significance. That true wisdom, which is indeed one with firm confidence in God, is to be secured and maintained above all things else, the introductory admonition (Pro 22:17-21) brings out with earnest emphasis. And that such wisdom as this should manifest itself in a demeanor toward ones fellow-men just and kind in all directions,to impress this is the single aim and end of the hortatory and admonitory addresses that follow in Pro 22:22-29.For not merely the warnings against the unrighteous plundering of ones neighbors (Pro 22:22-23), against passion and a ruinous familiarity with the passionate, and against a wicked removal of boundaries, have this end in view,but also the cautions against suretyship, which are apparently brought forward merely as prudential suggestions (Pro 22:20; Pro 22:27), and against the wasting of executive talents and skill in the service of insignificant masters (Pro 22:29), fall under the same generalization, so far forth as both kinds of unwise conduct point to an intentional hiding of the talent received from the Lord, and to an inclination to the low and the common, which is as wilful as it is unprofitable and contemptible. He who through inconsiderate suretyship for unworthy men deprives himself of the means of a free and vigorous efficiency in life, puts his light under a bushel quite as really, and with no less guilt than he who fritters away his strength in a narrow and obscure sphere of labor, rather than by earnest striving for an influential station seeks to make the results of his activity the common property of many. Comp. Mat 5:14-16; Mat 25:24; Joh 3:20-21; Joh 7:4.
These two main truths,the praise of wisdom as the source of all real confidence in God, and the subsequent admonition to righteousness in many particulars, meet in the idea of Faith, or obedient consecration to the invisible holy God, as the sum of all true wisdom (Pro 22:19). Put in form as the leading thought in a homiletic discussion, this fundamental idea would be expressed in some such way as this: On faith in God as the ground of all righteousness and the end of all wisdom;or, Faith (confidence in God) as the basis and end of all wisdom.Stcker (regarding the whole as a direct continuation of Pro 22:1-16): Admonition to seek after a good name.Starke: Admonition to obedience to the true wisdom (1721), to right treatment of the poor (22, 23), to the avoidance of intercourse with bad men (2427), and to a scrupulous regard for boundaries (28, 29).
Pro 22:17-21. Zeltner: All the worlds pleasure is to be accounted nothing in comparison with the true, sweet pleasure which comes from the word of God. This they know who have tasted the sweetness of this word (Heb 6:5).J. Lange: Where the good will to obey is wanting, there all teaching and preaching are vain. This is the reason why so many hundred sermons are heard by the majority without profit.He who is heartily and willingly obedient to Christ finds in this no burden; in Christs obedience consists rather the highest joy.R. Florey (on Pro 22:17-19; see Hirtenstimmen an die Gemeinde im Hause des Herrn, II., Leips., 1849): In the training of your children let your hope be directed to the Lord; for 1) the word of the Lord gives the right direction; 2) His service gives the right strength; 3) His grace gives the right power besides.Th. Hergang (Reformationspredigt) on Pro 22:17-19; (see Sonntagsfeier, 1861, p. 357): What a blessed duty is it to hold in honor the memory of such men as have deserved well in the true culture of their own and succeeding times! [A. Fuller (Pro 22:17-18): If we study the Scriptures as Christians, the more familiar we are with them, the more we shall feel their importance; but if otherwise, our familiarity with the word will be like that of soldiers and doctors with deathit will wear away all sense of its importance from our minds.Trapp (Pro 22:19): Only a Divine word can beget a Divine faith.]
Pro 22:22-29. Starke (on Pro 22:22-23): If the Lord efficiently sympathizes with those who are in outward poverty, still more does He do this for the spiritually poor, who are of broken heart and tremble at His word (Isa 66:2).[Arnot (on Pro 22:22-23): There is a causal connection and not merely a coincidence between the spread of Gods word and the security of mens rights in a land. As worship rises to heaven, justice radiates on earth. If faith go foremost, charity will follow.Lawson (Pro 22:22): For magistrates to be guilty of the crime of oppression, is a perversion of an institution of God into an engine of abominable wickedness.(On Pro 22:23): The unjust spoiler has the mercy of God against him as well as His justice.Trapp (on Pro 22:23): A poor mans livelihood is his life. God, therefore, who loves to pay oppressors home in their own coin, will have life for life.Lord Bacon (on Pro 22:24): It is of the first importance for the peace and security of life to have no dealings with passionate men, or such as easily engage in disputes and quarrels; for they will perpetually involve us in strife and faction, so that we shall be compelled either to break off our friendship, or disregard our own safety.Bridges (on Pro 22:26-27): In devising liberal things we must combine scrupulous regard to justice and truth. Else our charity will prove the scandal, instead of the glory, of our profession.]Melanchthon (on Pro 22:28): The injunction (that boundaries are not to be removed) may by a simple allegory be expanded to this prohibition; that laws in general that are venerable from their age are not to be altered, except in case of the most pressing and obvious need.Von Gerlach (On Pro 22:29): Peculiar facility and ability God will bring into an appropriate sphere of action.[Trapp: A diligent man shall not long sit in a low place. Or if he do all the days of his life, yet if his diligence proceed out of conscience, he shall stand before the King of kings when he dies.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
XXIII
THE PROVERBS OF THE WISE
Pro 22:17-24:34
There are two collections of proverbs in this passage, as follows: (1) Pro 22:17-24:22 ; (2) Pro 24:23-34 . The preface, or introduction, to the first collection consists of Pro 22:17-21 .
This short paragraph is at once a conclusion and an introduction, a pause in the continuous teaching of the same Teacher, in which he sums up what has gone before, and opens the way for further instruction. In our present Hebrew text there is no break between Pro 22:16-17 , but there is a slight break, to which however, no special importance can be attached, between Pro 22:21-22 . The Revised Version is so printed as to indicate the commencement of a new section at Pro 22:17 and of a fresh paragraph at Pro 22:22 . Perowne.
The proverbs of this collection are contained sometimes in one, sometimes in two or three verses, sometimes they lapse into a continuous discourse, after the manner of the first nine chapters. In Pro 22:22-27 there are three tetrastichs. The first consists of Pro 22:22-23 ; the second, of Pro 22:24-25 ; the third, of Pro 22:26-27 .
There is a warning relative to the poor here, one relative to an angry man, and one relative to sureties. The warning relative to the poor is not to rob the poor because Jehovah will plead their cause; the one concerning an angry man is to make no friendship with him lest he become a snare; the one concerning sureties is a positive prohibition against becoming surety at all.
There is also here a warning concerning land titles in Pro 22:28 ; Pro 23:10-11 and a black-reference to Deu 19:14 . The ancient landmark must be kept intact. Land grabbing was not permitted even in that early day. A great law is set forth in Pro 22:29 , thus: Seest thou a man diligent in his business? He shall stand before kings; He shall not stand before mean men. Labor yields her rewards: “Labor conquers all things.” Compare 1Ki 10:8 . Faithfulness in service is the basis of promotion.
In Pro 23:1-3 is a warning to watch the appetite, because the favor of the ruler, an Oriental despot, and the luxury that surrounds one under such circumstances, is a dangerous thing.
In Pro 23:4-5 we have another warning, viz: that the desire to become rich may not weary us since riches are very uncertain, as they may take wings and fly away like the eagle. This passage is in line with Paul’s advice to Timothy to charge the rich relative to the uncertainty of riches and what should be the attitude of the rich toward God’s cause. He says to Timothy, “Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed” (1Ti 6:17-19 ).
There is a parental admonition in Pro 23:13-14 relative to the chastisement of the child, commending the use of corporal punishment, meaning that this punishment will not necessarily result in death, or that he will not die as a result of his sin if thus corrected. The latter is the more preferable. There is a principle here enunciated, that life issues from obedience to law and one who has never learned the principle of obedience to the authorities, whether parent, government, or God, is not likely to yield himself to the lordship of Jesus Christ without which he can never escape hell.
There are two striking pictures in the section (Pro 22:15-21 ). The first picture is that of a father pleading with his son showing the parental interest in the boy and the happy result of a life in the fear of God. The second picture is that of a man brought to rags by gluttony and drunkenness, which reminds us of the prodigal son.
The admonition given in Pro 22:22 is a very solemn one and suggests the many observations of the author on filial relationships. How beautiful is the reverence for parents when they are old, and how abhorring the disrespect for them often seen in modern times! This is a very wholesome piece of advice.
The characteristics of the drunkard are pictured in Pro 23:29-35 . Here we see him as a man of woe, a man of sorrows, a man of contention, a man of complaint, a man of wounds, a man with redness of eyes, a man with blurred vision, a man of perverse heart, a man tossed about like a vessel at sea, a man with deadened senses, and with all this, a man still drinking whenever he can get it.
In Pro 24:1-22 are many fine proverbs, the teachings in which cover a large range of human experience. It would be a profitable exercise to mark off the stanzas of this wonderful passage and then note the principal teachings found in it. It may be read with great interest.
The section, Pro 24:23-34 is a small collection of the proverbs of the wise and forms a kind of appendix to the preceding collection. There are two distinct parts of it, Pro 24:23-34 . The most remarkable teaching found in Pro 24:23-29 is righteous judgment based on wisdom.
The picture in Pro 24:30-34 is that of a field of the slothful. There are several points of this description, viz: the owner is designated a sluggard, his field is grown up with thorns and nettles, the wall is down and the lesson of it all is the poverty and want of its owner. The last four lines constitute a striking parabolic proverb.
QUESTIONS
1. How many and what collections of proverbs are in these Pro 22:17-24:34 ?
2. What is the preface, or introduction, to the first collection, and what is its double function?
3. What are the characteristics of this section?
4. What kind of stanzas in Pro 22:22-27 ?
5. What is the warning relative to the poor here, what one relative to an angry man, and what one relative to sureties?
6. What is warning concerning land titles in Pro 22:28 ; Pro 23:10-11 ?
7. What great law is set forth in Pro 22:22-29 ?
8. What warning is given in Pro 23:1-3 and why this warning?
9. What warning is in Pro 23:4-5 and how does this teaching compare with the New Testament teaching on the same subject?
10. What parental admonition is in Pro 23:13-14 and how does parental chastisement deliver the child’s soul from hell?
11. What the two pictures are in the section, Pro 22:15-21 ?
12. What do you think of the admonition given in Pro 22:22 ?
13. What are the characteristics of the drunkard as pictured in Pro 23:29-35 ?
14. Mark the stanzas in Pro 24:1-22 , select three of the best proverbs in this group and note the essential teachings in this section.
15. What can you say of the section, Pro 24:23-34 ?
16. What, to you, is the most remarkable teaching found in Pro 24:23-29 ?
17. What is the picture in Pro 24:30-34 and what are the last four lines of this section?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Pro 22:17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
Ver. 17. Bow down thine ear and hear. ] Here begins, say some interpreters, the third book of Solomon’s Proverbs – as the second began at chapter ten. And indeed he here seems to assume a new kind of bespeaking his son, different from his discourse in the preceding twelve chapters; and much like that in the first nine.
And apply thy heart, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
words of the wise. See the Structure of the whole book (p. 864). Referring to the wise men by whom Solomon was surrounded, such as Ethan, Heman, Chalcol, and Darda, the sons of Mahol (1Ki 4:31).
thine. Note the continuation of the second person, “the words of the wise” being addressed to Solomon.
heart. Put by Figure of speech Metonymy (of Subject), App-6, for thoughts and powers.
my. Note the writer’s personality as being other than Solomon.
knowledge = teaching.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 22:17-19
Pro 22:17-19
“Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge. For it is a pleasant thing if thou keep them within thee. If they be established together upon thy lips. That thy trust may be in Jehovah, I have made them known to thee this day, even to thee.”
There is a break here; and from this Pro 22:17 through the end of Proverbs 24, we have the words of the wise men. Some call these, “The Thirty Words” (consisting of two verses each); but other words of wise men are added after the “thirty.”
These three verses state the purpose of the wise men’s words, namely, “That thy trust may be in Jehovah.” This particular section of Proverbs is not attributed to Solomon.
Pro 22:17. The sayings (a new saying each verse) is noticeably interrupted here for a five verse section urging the son to listen to the good instruction that he is receiving. God has given us ears with which to listen to what others say to us; they should be used when the wise are speaking. He has given us hearts or minds that can apply what we hear to our lives. The double commandment of this verse, then, is incline thine ear and apply thy heart.
Pro 22:18. To live as Pro 22:17 says brings a pleasant way to live. What we hear and apply we keep within us as knowledge, and they become proverbs or sayings upon our own lips.
Pro 22:19. True knowledge should cause us to trust in God, who is the First (the cause) and the Last (the judge). Remember, The fear of Jehovah is the beginning of knowledge (Pro 1:7). That his son might come to trust in Jehovah was the purpose of the fathers careful instruction.
Fuente: Old and New Testaments Restoration Commentary
Bow: Pro 2:2-5, Pro 5:1, Pro 5:2
and hear: Pro 1:3, Pro 3:1, Pro 4:4-8, Pro 8:33, Pro 8:34, Isa 55:3, Mat 17:5
apply: Pro 23:12, Psa 90:12, Ecc 7:25, Ecc 8:9, Ecc 8:16
Reciprocal: Exo 7:23 – neither Psa 31:2 – Bow Psa 49:3 – mouth Pro 4:1 – attend Pro 5:7 – Hear Pro 10:17 – the way Pro 16:23 – heart Ecc 10:12 – words Ecc 12:10 – written Mat 13:52 – which Luk 6:45 – good man Act 18:26 – expounded Col 4:6 – your
Fuente: The Treasury of Scripture Knowledge
Pro 22:17-18. Bow down thine ear, &c. From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. Bishop Patrick. Hear the words of the wise Of wise and holy men of God. And apply thy heart unto my knowledge The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them Namely, the words of the wise; within thee Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips Fitly expressed; or, shall be disposed, or ordered, as signifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
First Division, Pro 22:17 to Pro 24:22.
Pro 22:17-21. This collection of sayings of the wise (Pro 22:17) is prefaced by a short introduction exhorting the pupil, as is Pro 22:1-9, to study them. The author is apparently addressing a pupil or envoy, and states that he has written down these sayings that his pupil may trust in the Lord and may take back words of truth to them that sent him.
Pro 22:20. excellent things: very doubtful rendering, resting on the Heb. mg. The Heb. text has a word which usually forms part of the compound adverb formerly. On the whole, though Toy rejects it, formerly is the best that can be done with a word that is probably irretrievably corrupt.
Pro 22:24. cf. Sir 8:15 f.
Pro 22:26. strike hands: i.e. those who pledge themselves, giving their hand in token of their engagement (cf. Isa 2:6).
Pro 22:27. cf. Pro 20:16.
Pro 22:28. The second half of the quatrain has probably fallen out by scribal error (cf. Pro 23:10 and Deu 19:14).
Pro 22:29. diligent: read mg. (cf. Ezr 7:6).mean: read mg.
Fuente: Peake’s Commentary on the Bible
III. COLLECTION 3: THIRTY SAYINGS OF THE WISE 22:17-24:22
A third major section of the Book of Proverbs begins with Pro 22:17. This is clear from several indicators. The proverbs lengthen out again from the typical one-verse couplet that characterizes Pro 10:1 to Pro 22:16 (cf. chs. 1-9). Also, the phrase "my son" appears again, as in chapters 1-9. Third, we read in Pro 22:20 (in the Hebrew text) that a group of 30 sayings will follow. The NASB translators rendered this verse, "Have I not written to you excellent things . . ."
The emphasis in Pro 22:17 to Pro 24:34, which includes the fourth collection of proverbs (six more sayings of the wise, Pro 24:23-34), is on the importance of applying the instruction previously given.
|
Emphasis |
Section |
|
The value of wisdom |
chs. 1-9 |
|
The examples of wisdom |
Pro 10:1 to Pro 22:16 |
|
The application of wisdom |
Pro 22:17 to Pro 24:34 |
The reason many scholars believe Solomon did not write the 36 sayings of the wise (Pro 22:17 to Pro 24:34) is this: the title, "These also are sayings of the wise [or sages, plural]," in Pro 24:23 a suggests several writers rather than one.
"The plur. sages points to the existence of a special class of wise men, who were oral teachers or writers. The utterances of these men formed a distinct body of thought, part of which is preserved in the Book of Proverbs . . ." [Note: Toy, p. 451.]
The word "also" in Pro 24:23 a apparently refers to the similar title in Pro 22:17, suggesting that these sages, not Solomon, wrote the proverbs in Pro 22:17 to Pro 24:22.
The 36 sayings divide into two groups: "the [30] words of the wise" (Pro 22:17), and six more "sayings of the wise" (Pro 24:23).
Many scholars have called attention to the similarities between Pro 22:17 to Pro 24:22, the 30 sayings of the wise, and The Instruction of Amen-em-Ope. [Note: E.g., McKane, pp. 369-74. For an introduction to other similar ancient Near Eastern wisdom literature, see Harris, pp. 555-57; or Waltke, The Book . . ., pp. 28-31, who cited eight other similar pre-Solomonic Egyptian texts.] The Instruction of Amen-em-Ope is a piece of Egyptian wisdom literature that scholars have dated in the New Kingdom period (ca. 1558-1085 B.C.). Both sets of proverbs contain 30 sayings each, both use the "my son" terminology, and both follow the same structural design. This design includes an introduction stating why the writer gave the instruction followed by 30 independent sections of sayings on diverse subjects. However, a difference between these two collections is significant. The writer or writers of the biblical proverbs, evidently not Solomon, said their purpose was that the readers’ "trust may be in the Lord" (Pro 22:19). However, Amen-em-Ope expressed no such hope or any belief in a personal God. As mentioned earlier, the biblical writers’ purpose and faith distinguish the Book of Proverbs from all other ancient Near Eastern wisdom literature. [Note: For an introduction to the study of comparative ancient Near Eastern wisdom literature, see Waltke, "The Book . . .," pp. 221-38.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. Introduction to the 30 Sayings 22:17-21
As in chapters 1-9, the writer began this section of the book with an exhortation to hear and give heed to the words of wisdom that follow. The reason the writer gave the following proverbs introduces the 30 sayings.
"This extended introduction reminds us that the wise sayings were not curiosity pieces; they were revelation, and revelation demands a response." [Note: Ross, p. 1065.]
First, there is a call (Pro 22:17) followed by three motivations: a pleasing store of wisdom (Pro 22:18), a deeper trust in the Lord (Pro 22:19), and a greater reliability (Pro 22:20-21). [Note: Kidner, p. 149.]
The Hebrew word translated "excellent things" (Pro 22:20; slswm) has also been rendered "heretofore" (RV margin), "triply" (Septuagint, Vulgate), and "30 sayings" (RSV, NIV). Since 30 sayings follow, that seems to be the best option for translation. "Him who sent you" (Pro 22:21) is probably the original reader’s teacher, who may have been his father.
"Notwithstanding the difficulties of the text, the general thought of the paragraph is plain: the pupil is to devote himself to study, in order that his religious life may be firmly established, and that he may be able to give wise counsel to those who seek advice." [Note: Toy, pp. 424-25.]
"Even the most brilliant moral sayings are powerless without personal application." [Note: Waltke, The Book . . . 31, p. 223.]