3<\/strong>. wisdom<\/em> ] regarded, as the second clause of the verse shews, as leading to purity of life. Comp. Pro 2:10<\/span>; Pro 2:16<\/span>.<\/p>\n spendeth<\/em> ] Rather, wasteth,<\/strong> R.V. , LXX. Comp. , Luk 15:13<\/span>; Luk 15:30<\/span>.<\/p>\n Spendeth … – <\/B>The laws of parallelism would lead us to expect troubleth his father, but that is passed over as a thing about which the profligate would not care, and he is reminded of what comes home to him, that he is on the road to ruin.<\/P> The king – <\/B>The ruler, as the supreme fountain of all justice, and as the ideal judge, is contrasted with the taker of bribers.<\/P> <\/p>\n Verse 3<\/span>. But he that keepeth company<\/B><\/I>] roeh<\/I>, he that feedeth harlots<\/I>, yeabed, shall utterly destroy his substance. Has there ever been a single case to the contrary<\/I>?<\/P> <\/p>\n Loveth wisdom; <\/B>and therefore hateth and escheweth all folly and wickedness. <\/P> Keepeth company with harlots; <\/B>whereby he plainly discovers himself to want wisdom; of which see Pro 7:7<\/span>, &c. <\/P> Spendeth his substance; <\/B>whereby he not only ruineth himself, but also grieveth his father, as is implied from the opposite clause. <\/P> <\/p>\n 3.<\/B> (Compare Pro 4:6<\/span>;Pro 4:7<\/span>; Pro 10:1<\/span>,&c.).<\/P><\/p>\n Whoso loveth wisdom rejoiceth his father<\/strong>,…. He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of God, who is to be valued and loved above all things; the Gospel of Christ, which is the wisdom of God in a mystery; and the knowledge of it which is the wisdom which comes from above and is pure and peaceable; and which lies much in the fear of God, and in the faith of Jesus Christ, attended with all the fruits of righteousness: such a son makes glad his father, both because of his temporal good, since he does not waste but improve the substance he has given him; and because of his spiritual and eternal welfare; and since instead of being a reproach he is an honour to him; see Pr 10:1<\/span>;<\/p>\n but he that keepeth company with harlots spendeth [his] substance<\/strong>: his father has given him, and comes to want and beggary; all which is a grief to his parents: or, “that feeds harlots” i; who live in a riotous and voluptuous manner, and soon drain a man of his substance, and bring him to a morsel of bread; see Lu 15:13<\/span>; and such a son grieves his father, seeing he spends his substance and damns his soul.<\/p>\n i “nutrit”, V. L. “pascit”, Pagninus, Piscator, Gejerus, Schultens; “pascitur”, Michaelis; “pascens”, Montanus, Mercerus.<\/p>\n This political proverb is now followed by one of general ethics:<\/p>\n 3 A man who loveth wisdom delighteth his father;<\/p>\n And he who keepeth company with harlots spendeth his substance.<\/p>\n Line first is a variation of Pro 10:1<\/span>. has, according to rule, the Metheg<\/em>, cf. 9a. is man, without distinction of age, from childhood (Gen 4:1<\/span>) up to ripe old age (Isa 66:13<\/span>); love and dutiful relation towards father and mother never cease. Line second reminds of Pro 28:7<\/span> (cf. Pro 13:20<\/span>).<\/p>\n 3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his<\/I> substance.<\/P> Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom,<\/I> he is a philosopher<\/I> (for that signifies a lover of wisdom<\/I>), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his<\/I> parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with<\/I> scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots.<\/I> Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.<\/I><\/P> <\/p>\n Parental Joy and Sorrow<\/strong><\/p>\n Verse 3 affirms that a child who manifests a love of wisdom is a joy to parents (see comment on Pro 10:1<\/span> and Pro 23:15-16<\/span>); but a son who keeps company with harlots wastes his substance indulging in a grievous evil. (See comments on Pro 5:3-5<\/span>; Pro 5:8-13<\/span> and Pro 6:20<\/span> to Pro 7:27<\/span>; see also Luk 15:13<\/span>; Luk 15:30<\/span>.)<\/p>\n (3) Whoso loveth wisdom <\/strong>. . .This verse is illustrated by the parable of the prodigal son (see Luke 15<\/span>).<\/p>\n 3<\/strong>. <\/strong> Spendeth his substance <\/strong> Squanders his wealth. There are but few ways in which riches are so soon and so surely dissipated as by association with lewd women. Comp. Pro 10:1<\/span>; Pro 6:26<\/span>; Pro 28:7<\/span>.<\/p>\n Pro 29:3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance.<\/p>\n Ver. 3. Whoso loveth wisdom rejoiceth his father.<\/strong> ] See Trapp on “<\/em> Pro 10:1 “<\/em> <\/p>\n <\/p>\n But he that keepeth company with harlots.<\/strong> ] See Trapp on “<\/em> Pro 5:9 “<\/em> Those she sinners, as they call them, are costly creatures, and they that keep them care not what cost they cast away upon them.<\/p>\n wisdom. Hebrew. chakmah. See note on Pro 1:2. <\/p>\n Pro 29:3<\/p>\n Pro 29:3<\/p>\n “Whoso loveth wisdom rejoiceth his father; But he that keepeth company with harlots wasteth his substance.”<\/p>\n This proverb is only a slight variation from at least a dozen others that stress the same truth. “Licentiousness is put as the opposite of wisdom in Pro 2:10; Pro 2:16; Pro 5:1-3; Pro 6:23-24; Pro 9:1; Pro 9:13. Additionally, the first line is found in Pro 10:1; Pro 23:13; Pro 23:24; Pro 27:11; and line two is similar to Pro 5:9-10.<\/p>\n Pro 29:3. This verse talks of two altogether different kinds of sons and the consequences. Other passages showing a sons conducts effect upon his parents: A wise son maketh a glad father; But a foolish son is the heaviness of his mother (Pro 10:1); A wise son maketh a glad father, But a foolish man despiseth his mother (Pro 15:20); My son, be wise, and make my heart glad (Pro 27:11), Yes, men have been made poor though their evil lusts: Lest strangers be filled with thy strength (Pro 5:10)-margin says wealth instead of strength; On account of a harlot a man is brought to a piece of bread (Pro 6:26). The Prodigal Son wasted his substance with riotous living (Luk 15:13). According to his elder brother, he spent it on harlots (Luk 15:30).<\/p>\n loveth: Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:24, Pro 23:25, Pro 27:11, Luk 1:13-17 <\/p>\n he: Pro 5:8-10, Pro 6:26, Pro 21:17, Pro 21:20, Pro 28:7, Pro 28:19, Luk 15:13, Luk 15:30<\/p>\n Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance. 3. wisdom ] regarded, as the second clause of the verse shews, as leading to purity of life. Comp. Pro 2:10; Pro 2:16. spendeth ] Rather, wasteth, R.V. , LXX. Comp. , Luk 15:13; Luk 15:30. Fuente: The Cambridge … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 29:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17238","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17238","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17238"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17238\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17238"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17238"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17238"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"