Proverbs

THE

BOOK OF PROVERBS.

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INTRODUCTION

I.

THE

NATURE AND

USE OF

PROVERBS.--A proverb is a pithy sentence,

concisely expressing some well-established truth susceptible of various

illustrations and applications. The word is of Latin derivation,

literally meaning for a word, speech, or discourse; that is, one

expression for many. The Hebrew word for "proverb" (mashal) means

a "comparison." Many suppose it was used, because the form or matter of

the proverb, or both, involved the idea of comparison. Most of the

proverbs are in couplets or triplets, or some modifications of them,

the members of which correspond in structure and length, as if arranged

to be compared one with another. They illustrate the varieties of

parallelism, a distinguishing feature of Hebrew poetry.

Compare

Introduction

to Poetical Books. Many also clearly involve the idea of comparison in

the sentiments expressed (compare

Pr 12:1-10; 25:10-15; 26:1-9).

Sometimes, however, the designed omission of one member of the

comparison, exercising the reader's sagacity or study for its supply,

presents the proverb as a "riddle" or "dark saying" (compare

Pr 30:15-33; 1:6;

Ps 49:4).

The sententious form of expression, which thus became a marked feature

of the proverbial style, was also adopted for continuous discourse,

even when not always preserving traces of comparison, either in form or

matter (compare

Pr 1:1-9:18).

In

Eze 17:1; 24:3,

we find the same word properly translated "parable," to designate an

illustrative discourse. Then the Greek translators have used a

word, parabola ("parable"), which the gospel writers (except

John) employ for our Lord's discourses of the same character, and which

also seems to involve the idea of comparison, though that may not be

its primary meaning. It might seem, therefore, that the proverbial and

parabolic styles of writing were originally and essentially the same.

The proverb is a "concentrated parable, and the parable an extension of

the proverb by a full illustration." The proverb is thus the moral or

theme of a parable, which sometimes precedes it, as in

Mt 19:30

(compare

Pr 20:1);

or succeeds it, as in

Mt 22:1-16;

Lu 15:1-10.

The style being poetical, and adapted to the expression of a high order

of poetical sentiment, such as prophecy, we find the same term used to

designate such compositions (compare

Nu 23:7;

Mic 2:4;

Hab 2:6).

Though the Hebrews used the same term for proverb and parable,

the Greek employs two, though the sacred writers have not always

appeared to recognize a distinction. The term for proverb is,

paroimia, which the Greek translators employ for the

title of this book, evidently with special reference to the later

definition of a proverb, as a trite, sententious form of speech, which

appears to be the best meaning of the term. John uses the same term to

designate our Saviour's instructions, in view of their characteristic

obscurity (compare

Pr 16:25-29,

Greek), and even for his illustrative discourses

(Pr 10:6),

whose sense was not at once obvious to all his hearers. This form of

instruction was well adapted to aid the learner. The parallel structure

of sentences, the repetition, contrast, or comparison of thought, were

all calculated to facilitate the efforts of memory; and precepts of

practical wisdom which, extended into logical discourses, might have

failed to make abiding impressions by reason of their length or

complicated character, were thus compressed into pithy, and, for the

most part, very plain statements. Such a mode of instruction has

distinguished the written or traditional literature of all nations, and

was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom

commended by the seal of divine inspiration. God has condescended to

become our teacher on the practical affairs belonging to all the

relations of life. He has adapted His instruction to the plain and

unlettered, and presented, in this striking and impressive method, the

great principles of duty to Him and to our fellow men. To the prime

motive of all right conduct, the fear of God, are added all lawful and

subordinate incentives, such as honor, interest, love, fear, and

natural affection. Besides the terror excited by an apprehension of

God's justly provoked judgments, we are warned against evil-doing by

the exhibition of the inevitable temporal results of impiety,

injustice, profligacy, idleness, laziness, indolence, drunkenness, and

debauchery. To the rewards of true piety which follow in eternity, are

promised the peace, security, love, and approbation of the good, and

the comforts of a clear conscience, which render this life truly happy.

II.

INSPIRATION AND

AUTHORSHIP.--With no important exception, Jewish

and Christian writers have received this book as the inspired

production of Solomon. It is the first book of the Bible prefaced by

the name of the author. The New Testament abounds with citations from

the Proverbs. Its intrinsic excellence commends it to us as the

production of a higher authority than the apocryphal writings, such as

Wisdom or Ecclesiasticus. Solomon lived five hundred years before the

"seven wise men" of Greece, and seven hundred before the age of

Socrates, Plato, and Aristotle. It is thus very evident, whatever

theory of his sources of knowledge be adopted, that he did not draw

upon any heathen repositories with which we are acquainted. It is far

more probable, that by the various migrations, captivities, and

dispersions of the Jews, heathen philosophers drew from this inspired

fountain many of those streams which continue to refresh mankind amid

the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the

leading author, so the ascription of this book to Solomon is entirely

consistent with the titles of the thirtieth and thirty-first chapters,

which assign those chapters to Agur and Lemuel respectively. Of these

persons we know nothing. This is not the place for discussing the

various speculations respecting them. By a slight change of reading

some propose to translate

Pr 30:1:

"The words of Agur, the son of her who was obeyed Massa," that is, "the

queen of Massa"; and

Pr 31:1:

"The words of Lemuel, king of Massa"; but to this the earliest versions

are contradictory, and nothing other than the strongest exegetical

necessity ought to be allowed to justify a departure from a

well-established reading and version when nothing useful to our

knowledge is gained. It is better to confess ignorance than indulge in

useless conjectures.

It is probable that out of the "three thousand proverbs"

(1Ki 4:32)

which Solomon spoke, he selected and edited

Pr 1:1-24:34

during his life.

Pr 25:1-29:27

were also of his production, and copied out in the days of Hezekiah, by

his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work

was evidently in the spirit of this pious monarch, who set his heart so

fully on a reformation of God's worship. Learned men have endeavored to

establish the theory that Solomon himself was only a collector; or that

the other parts of the book, as these chapters, were also selections by

later hands; but the reasons adduced to maintain these views have never

appeared so satisfactory as to change the usual opinions on the

subject, which have the sanction of the most ancient and reliable

authorities.

III.

DIVISIONS OF THE

BOOK.--Such a work is, of course, not

susceptible of any logical analysis. There are, however, some

well-defined marks of division, so that very generally the book is

divided into five or six parts.

1. The first contains nine chapters, in which are discussed and

enforced by illustration, admonition, and encouragement the principles

and blessings of wisdom, and the pernicious schemes and practices of

sinful persons. These chapters are introductory. With few specimens of

the proper proverb, they are distinguished by its conciseness and

terseness. The sentences follow very strictly the form of parallelism,

and generally of the synonymous species, only forty of the synthetic

and four

(Pr 3:32-35)

of the antithetic appearing. The style is ornate, the figures bolder

and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the

synonymous distinguish

Pr 10:1-22:16,

and the verses are entirely unconnected, each containing a complete

sense in itself.

3.

Pr 22:16-24:34

present a series of admonitions as if addressed to a pupil, and

generally each topic occupies two or more verses.

4.

Pr 25:1-29:27

are entitled to be regarded as a distinct portion, for the reason given

above as to its origin. The style is very much mixed; of the

peculiarities, compare parts two and three.

5.

Pr 30:1-33

is peculiar not only for its authorship, but as a specimen of the kind

of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king,

is added a most inimitable portraiture of female character. In both

parts five and six the distinctive peculiarity of the original

proverbial style gives place to the modifications already mentioned as

marking a later composition, though both retain the concise and nervous

method of stating truth, equally valuable for its deep impression and

permanent retention by the memory.