{"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":28,"content":[{"type":"verse","number":2,"content":["Anarchy producing contending rulers shortens the reign of each. \n\nbut by a man . . . prolonged--or, \"by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days).\" Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.\n\n"]},{"type":"verse","number":3,"content":["A poor man, &c.--Such, in power, exact more severely, and so leave subjects bare.\n\n"]},{"type":"verse","number":4,"content":["They that forsake . . . wicked--Wrongdoers encourage one another.\n\n"]},{"type":"verse","number":5,"content":["(Compare Joh 7:17). Ignorance of moral truth is due to unwillingness to know it.\n\n"]},{"type":"verse","number":6,"content":["(Compare Pro 10:6). Riches cannot compensate for sin, nor the want of them affect integrity.\n\n"]},{"type":"verse","number":7,"content":["(Compare Pro 17:25). \n\nriotous men--or, \"gluttons\" (Pro 23:20-21).\n\n"]},{"type":"verse","number":8,"content":["usury . . . unjust gain--(Compare Margin). The two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth.\n\n"]},{"type":"verse","number":9,"content":["(Compare Pro 15:8; Pro 21:27). \n\nhearing--that is, obeying. God requires sincere worshippers (Psa 66:18; Joh 4:24).\n\n"]},{"type":"verse","number":10,"content":["(Compare Pro 26:27).\n\n"]},{"type":"verse","number":11,"content":["A poor but wise man can discover (and expose) the rich and self-conceited.\n\n"]},{"type":"verse","number":12,"content":["great glory--or, cause for it to a people, for the righteous rejoice in good, and righteousness exalts a nation (Pro 14:34). \n\na man . . . hidden--that is, the good retire, or all kinds try to escape a wicked rule.\n\n"]},{"type":"verse","number":13,"content":["(Compare Psa 32:3-5). Concealment of sin delivers none from God's wrath, but He shows mercy to the humble penitent (Psa 51:4).\n\n"]},{"type":"verse","number":14,"content":["feareth--that is, God, and so repents. \n\nhardeneth his heart--makes himself insensible to sin, and so will not repent (Pro 14:16; Pro 29:1).\n\n"]},{"type":"verse","number":15,"content":["The rapacity and cruelty of such beasts well represent some wicked men (compare Psa 7:2; Psa 17:12).\n\n"]},{"type":"verse","number":16,"content":["The prince . . . understanding--that is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.\n\n"]},{"type":"verse","number":17,"content":["doeth violence . . . blood, &c.--or, that is oppressed by the blood of life (Gen 9:6), which he has taken. \n\nto the pit--the grave or destruction (Pro 1:12; Job 33:18-24; Psa 143:7). \n\nstay him--sustain or deliver him.\n\n"]},{"type":"verse","number":18,"content":["(Compare Pro 10:9; Pro 17:20). Double dealing is eventually fatal.\n\n"]},{"type":"verse","number":19,"content":["(Compare Pro 10:4; Pro 20:4). \n\nvain persons--idle, useless drones, implying that they are also wicked (Pro 12:11; Psa 26:4).\n\n"]},{"type":"verse","number":20,"content":["maketh haste . . . rich--implying deceit or fraud (Pro 20:21), and so opposed to \"faithful\" or reliable.\n\n"]},{"type":"verse","number":21,"content":["respect of persons-- (Pro 24:23). Such are led to evil by the slightest motive.\n\n"]},{"type":"verse","number":22,"content":["(Compare Pro 28:20). \n\nevil eye--in the general sense of Pro 23:6, here more specific for covetousness (compare Pro 22:9; Mat 20:15). \n\npoverty . . . him--by God's providence.\n\n"]},{"type":"verse","number":23,"content":["(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.\n\n"]},{"type":"verse","number":24,"content":["(Compare Mat 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen.\n\n"]},{"type":"verse","number":25,"content":["of a proud heart--literally, \"puffed up of soul\"--that is, self-confident, and hence overbearing and litigious. \n\nmade fat--or, \"prosperous\" (Pro 11:25; Pro 16:20).\n\n"]},{"type":"verse","number":26,"content":["(Compare Pro 3:6-8). \n\nwalketh wisely--that is, trusting in God (Pro 22:17-19).\n\n"]},{"type":"verse","number":27,"content":["(Compare Pro 11:24-26). \n\nhideth his eyes--as the face (Psa 27:9; Psa 69:17), denotes inattention.\n\n"]},{"type":"verse","number":28,"content":["The elevation of the wicked to power drives men to seek refuge from tyranny (compare Pro 28:12; Pro 11:10; Psa 12:8).\n\n\n\n\nNext: Proverbs Chapter 29\n\n"]}],"introduction":"(Pro. 28:1-28)\n\nA bad conscience makes men timid; the righteous are alone truly bold (Pro 14:26; Psa 27:1).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PRO/28.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":28},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/29.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":29},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/27.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":27},"numberOfVerses":27}