{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"PRO","commentaryId":"jamieson-fausset-brown","name":"Proverbs","commonName":"Proverbs","introduction":"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 Pro 12:1-10; Pro 25:10-15; Pro 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 Pro. 30:15-33; Pro 1:6; Psa 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 Pro. 1:1-9:18). In Eze 17:1; Eze 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 Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 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 Num 23:7; Mic 2:4; Hab 2:6).\n\nThough 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 Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 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.\n\nIn 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.\n\nINSPIRATION 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.\n\nAs, 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 Pro 30:1 : \"The words of Agur, the son of her who was obeyed Massa,\" that is, \"the queen of Massa\"; and Pro 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.\n\nIt is probable that out of the \"three thousand proverbs\" (Kg1 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 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.\n\nDIVISIONS 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.\n\n1. 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 (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.\n\n2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.\n\n3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.\n\n4. Pro. 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.\n\n5. Pro. 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.\"\n\n6. 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. \n\n\n\nNext: Proverbs Chapter 1\n\n","order":20,"numberOfChapters":31,"sha256":"91fad1e9a935de9308c1471db3ef971650e9886d5eb2cba2fd9bc9daf91c434c","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":1},"lastChapterNumber":31,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/31.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":31},"totalNumberOfVerses":781},"chapter":{"number":18,"content":[{"type":"verse","number":2,"content":["that his heart . . . itself--that is, takes pleasure in revealing his folly (Pro 12:23; Pro 15:2).\n\n"]},{"type":"verse","number":3,"content":["So surely are sin and punishment connected (Pro 16:4). \n\nwicked, for \"wickedness,\" answers to \n\nignominy, or the state of such; and \n\ncontempt, the feeling of others to them; and to \n\nreproach, a manifestation of contempt.\n\n"]},{"type":"verse","number":4,"content":["Wise speech is like an exhaustless stream of benefit.\n\n"]},{"type":"verse","number":5,"content":["accept the person--(Compare Psa 82:2). \"It is not good\" is to be supplied before \"to overthrow.\"\n\n"]},{"type":"verse","number":6,"content":["The quarrelsome bring trouble on themselves. Their rash language ensnares them (Pro 6:2).\n\n"]},{"type":"verse","number":8,"content":["(Compare Pro 16:28). \n\nas wounds--not sustained by the Hebrew; better, as \"sweet morsels,\" which men gladly swallow. \n\ninnermost . . . belly--the mind, or heart (compare Pro 20:27-30; Psa 22:14).\n\n"]},{"type":"verse","number":9,"content":["One by failing to get, the other by wasting wealth, grows poor. \n\nwaster--literally, \"master of washing,\" a prodigal.\n\n"]},{"type":"verse","number":10,"content":["name of the Lord--manifested perfections (Psa 8:1; Psa 20:2), as faithfulness, power, mercy, &c., on which men rely. \n\nis safe--literally, \"set on high, out of danger\" (Psa 18:2; Psa 91:4).\n\n"]},{"type":"verse","number":11,"content":["contrasts with Pro 18:10 (compare Pro 10:15). Such is a vain trust (compare Psa 73:6).\n\n"]},{"type":"verse","number":12,"content":["(Compare Pro 15:33; Pro 16:18).\n\n"]},{"type":"verse","number":13,"content":["Hasty speech evinces self-conceit, and ensures shame (Pro 26:12).\n\n"]},{"type":"verse","number":14,"content":["infirmity--bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God.\n\n"]},{"type":"verse","number":15,"content":["(Compare Pro 1:5, Pro 1:15, Pro 1:31).\n\n"]},{"type":"verse","number":16,"content":["(Compare Pro 17:8, Pro 17:23). Disapproval of the fact stated is implied.\n\n"]},{"type":"verse","number":17,"content":["One-sided statements are not reliable. \n\nsearcheth--thoroughly (Pro 17:9, Pro 17:19).\n\n"]},{"type":"verse","number":18,"content":["The lot--whose disposal is of God (Pro 16:13), may, properly used, be a right mode of settling disputes.\n\n"]},{"type":"verse","number":19,"content":["No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them.\n\n"]},{"type":"verse","number":20,"content":["(Compare Pro 12:14; Pro 13:2). Men's words are the fruit, or, increase of his lips, and when good, benefit them. \n\nsatisfied with--(Compare Pro 1:31; Pro 14:14).\n\n"]},{"type":"verse","number":21,"content":["Death and life--or, the greatest evil and good. \n\nthat love it--that is, the tongue, or its use for good or evil. \n\neat . . . fruit--(Compare Pro 18:19; Jam 1:19).\n\n"]},{"type":"verse","number":22,"content":["The old versions supply \"good\" before the \"wife,\" as the last clause and Pro 19:14 imply (compare Pro 31:10).\n\n"]},{"type":"verse","number":23,"content":["the rich . . . roughly--He is tolerated because rich, implying that the estimate of men by wealth is wrong.\n\n"]},{"type":"verse","number":24,"content":["A man . . . friendly--better, \"A man . . . (is) to, or, may triumph (Psa 108:9), or, shout for joy (Psa 5:11), that is, may congratulate himself.\" Indeed, there is a Friend who is better than a brother; such is the \"Friend of sinners\" [Mat 11:19; Luk 7:34], who may have been before the writer's mind.\n\n\n\n\nNext: Proverbs Chapter 19\n\n"]}],"introduction":"(Pro. 18:1-24)\n\nThrough desire . . . seeketh--that is, seeks selfish gratification. \n\nintermeddleth . . . wisdom--or, \"rushes on\" (Pro 17:14) against all wisdom, or what is valuable (Pro 2:7).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PRO/18.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":18},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/19.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":19},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/17.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":17},"numberOfVerses":22}