{"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":8,"content":[{"type":"verse","number":5,"content":["wisdom--literally, \"subtilty\" in a good sense, or, \"prudence.\" \n\nfools--as Pro 1:22.\n\n"]},{"type":"verse","number":6,"content":["excellent things--or, \"plain,\" \"manifest.\" \n\nopening . . . things--upright words.\n\n"]},{"type":"verse","number":7,"content":["For . . . truth--literally, \"My palate shall meditate,\" or (as Orientals did) \"mutter,\" my thoughts expressed only to myself are truth. \n\nwickedness--specially falsehood, as opposed to truth.\n\n"]},{"type":"verse","number":8,"content":["in righteousness--or, \"righteous\" (Psa 9:8; Psa 11:7). \n\nfroward--literally, \"twisted,\" or contradictory, that is, to truth.\n\n"]},{"type":"verse","number":9,"content":["plain . . . understandeth--easily seen by those who apply their minds. \n\nthat find--implying search.\n\n"]},{"type":"verse","number":10,"content":["not silver--preferable to it, so last clause implies comparison.\n\n"]},{"type":"verse","number":11,"content":["(Compare Pro 3:14-15).\n\n"]},{"type":"verse","number":12,"content":["prudence--as in Pro 8:5. The connection of \"wisdom\" and \"prudence\" is that of the dictates of sound wisdom and its application. \n\nfind . . . inventions--or, \"devices,\" \"discreet ways\" (Pro 1:4).\n\n"]},{"type":"verse","number":13,"content":["For such is the effect of the fear of God, by which hatred to evil preserves from it. \n\nfroward mouth--or, \"speech\" (Pro 2:12; Pro 6:14).\n\n"]},{"type":"verse","number":14,"content":["It also gives the elements of good character in counsel. \n\nsound wisdom-- (Pro 2:7). \n\nI . . . strength--or, \"As for me, understanding is strength to me,\" the source of power (Ecc 9:16); good judgment gives more efficiency to actions;\n\n"]},{"type":"verse","number":15,"content":["of which a wisely conducted government is an example.\n\n"]},{"type":"verse","number":17,"content":["early--or, \"diligently,\" which may include the usual sense of early in life.\n\n"]},{"type":"verse","number":18,"content":["durable riches . . . righteousness--Such are the \"riches,\" enduring sources of happiness in moral possessions (compare Pro 3:16).\n\n"]},{"type":"verse","number":19,"content":["(Compare Pro 8:11; Pro 3:16).\n\n"]},{"type":"verse","number":20,"content":["The courses in which wisdom leads conduct to a true present prosperity (Pro 23:5).\n\n"]},{"type":"verse","number":22,"content":["Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pro 3:19). \n\npossessed--or, \"created\"; in either sense, the idea of precedence. \n\nin the beginning--or simply, \"beginning,\" in apposition with \"me.\" \n\nbefore . . . of old--preceding the most ancient deeds.\n\n"]},{"type":"verse","number":23,"content":["I was set up--ordained, or inaugurated (Psa 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [Pro 8:24-29].\n\n"]},{"type":"verse","number":24,"content":["brought forth--(Compare Psa 90:2). \n\nabounding--or, \"laden with water.\"\n\n"]},{"type":"verse","number":25,"content":["settled--that is, sunk in foundations.\n\n"]},{"type":"verse","number":26,"content":["fields--or, \"out places,\" \"deserts,\" as opposite to (habitable) \"world.\" \n\nhighest part--or, \"sum,\" all particles together,\n\n"]},{"type":"verse","number":27,"content":["when he set . . . depth--marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.\n\n"]},{"type":"verse","number":28,"content":["established . . . deep--that is, so as to sustain the waters above and repress those below the firmament (Gen 1:7-11; Job 26:8).\n\n"]},{"type":"verse","number":29,"content":["commandment--better, the shore, that is, of the sea. \n\nfoundations--figuratively denotes the solid structure (Job 38:4; Psa 24:2).\n\n"]},{"type":"verse","number":30,"content":["one brought up--an object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.\n\n"]},{"type":"verse","number":32,"content":["Such an attribute men are urged to seek.\n\n"]},{"type":"verse","number":34,"content":["watching . . . waiting--literally, \"so as to watch\"; wait, denoting a most sedulous attention.\n\n"]},{"type":"verse","number":35,"content":["(Compare Luk 13:23-24).\n\n"]},{"type":"verse","number":36,"content":["sinneth . . . me--or better, \"missing me,\" as opposed to \"finding\" [Pro 8:35]. \n\nlove death--act as if they did (compare Pro 17:9).\n\n\n\n\nNext: Proverbs Chapter 9\n\n"]}],"introduction":"Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pro 3:19-20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Luk 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pro 1:20; Pro 3:16-17; Pro 4:8; Pro 6:20-22; Pro 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom. (Pro. 8:1-36)\n\nThe publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pro 7:8, &c.).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PRO/8.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":8},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/9.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":9},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PRO/7.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PRO","chapter":7},"numberOfVerses":28}