Bible Commentaries

Verse 1. - Instruction; correction, discpline, which shows a man his faults, gives him a lowly opinion of himself, and opens his mind to receive knowledge, especially the knowledge of himself and of all moral obligations. Is brutish; is as insensible to higher aspirations, to regret for the past or hope of amendment, as a brute beast (comp. Proverbs 30:2). On this point St. Augustine is quoted: "Quicumque corripi non vis, ex eo sane corripiendus es quia corripi non vis. Non vis enim tua tibi vitia demonstrari; non vis ut feriantur, fiatque tibi utilis dolor, quo medicum quaeras; non vis tibi tu ipse ostendi, ut cum deformem te vides, reformaturum desideres, eique supplices ne in illa remaneas foeditate" ('De Corrept. et Grat.,' 5). Such conduct is unworthy of one who is possessed of an immortal soul and infinite capacity for progress and improvement.

Verse 2. - A good man. The word is general, the particular virtue intended being often modified by the context. In view of the contrast in the second clause, it means here "pure," "straightforward." having a heart free from evil thoughts. As the psalm says, "Surely God is good to Israel, even to such as are pure in heart" (Psalm 73:1). Obtaineth favour of the Lord (Proverbs 8:35); Septuagint, "Better is he who findeth favour from the Lord." A man of wicked devices (Proverbs 14:17); one whose thoughts are perverse and artful. Will he - Jehovah - condemn; Vulgate, "He who trusts to his imaginations doeth wickedly;" Septuagint, "A man that is a sinner shall be passed over in silence (παρασιωπηθήσεται)."

Verse 3. - A man shall not be established by wickedness. Man is metaphorically compared to a tree, especially the olive. Wickedness gives him no firm hold for growth or life (comp. Proverbs 10:25). The root of the righteous shall not be moved. The righteous are planted in a good soil, are "rooted and grounded in love" (Ephesians 3:17), and the root being thus well placed, the tree is safe, and brings forth much fruit (comp. ver. 12; Job 14:7-9). Vers. 4-12 contain proverbs concerning the management of a house and business.

Verse 4. - A virtuous woman; one whose portrait is beautifully traced in ch. 31. The term is applied to Ruth (Ruth 3:11). The Vulgate renders, diligens; Septuagint, ἀνδρεία. The expression means one of power either in mind or body, or both. The same idea is contained in ἀρετὴ and virtus. Such a woman is not simply loving and modest and loyal, but is a crown to her husband; is an honour to him, adorns and beautifies his life, making, as it were, a joyous festival. So St. Paul (1 Thessalonians 2:19) calls his converts "a crown of glorying." The allusion is to the crown worn by the bridegroom at his marriage, or to the garlands worn at feasts (comp. Song of Solomon 3:11; Isaiah 61:10; Wisd. 2:8). The Son of Sirach has much praise for the virtuous woman: "Blessed is the man that hath a good (ἀγαθῆς) wife, for the number of his days shall be double. A virtuous (ἀνδρεία) woman rejoiceth her husband, and he shall fulfil the years of his life in peace" (Ecclus. 26:1, 2). She that maketh ashamed; "that doeth shamefully" (Proverbs 10:5; Proverbs 19:26); one who is a terrible contrast to the woman of strong character - weak, indolent, immodest, wasteful. Is as rottenness in his bones (Proverbs 14:30; Habakkuk 3:16). Such a wife poisons her husband's life, deprives him of strength and vigour; though she is made "bone of his bones, and flesh of his flesh" (Genesis 2:23), far from being a helpmate for him, she saps his very existence. Septuagint, "As a worm in a tree, so an evil woman destroyeth a man." Here again Siracides has much to say, "A wicked woman abateth the courage, maketh an heavy countenance and a wounded heart: a woman that will not comfort her husband in distress maketh weak hands and feeble knees" (Ecclus. 25:23). Thus runs a Spanish maxim (Kelly, 'Proverbs of All Nations') -

"Him that has a good wife no evil in life that may not be borne can befall; Him that has a bad wife no good thing in life that chance to, that good you may call."

Verse 5. - The thoughts of the righteous are right; literally, judgments; i.e. just and fair, much more then words and actions. St. Gregory ('Mor. in Job,' lib. 25) takes another view, seeing in "judgments" the stings of conscience, and a rehearsal of the day of account. "The righteous," he says, "approach the secret chambers of the Judge in the recesses of their own hearts; they consider how smartly he smites at last, who long patiently bears with them. They are afraid for the sins which they remember they have committed; and they punish by their tears the faults which they know they have perpetrated. They dread the searching judgments of God, even in those sins which perchance they cannot discover in themselves. And in this secret chamber of inward judgment, constrained by the sentence of their own conduct, they chasten with penitence that which they have committed through pride" (Oxford transl.). But the counsels of the wicked - which they offer to others - are deceit. The mere "thoughts" are contrasted with the mature, expressed "counsels" Septuagint, "The wicked steer (κυβερνῶσι) deceits." (For "counsels," see notes, Proverbs 1:5 and Proverbs 20:18.)

Verse 6. - The words of the wicked are to lie in wait - a lying in wait - for blood (see Proverbs 1:11). The wicked, by their lies, slanders, false accusations, etc., endanger men's lives, as Jezebel compassed Naboth's death by false witness (1 Kings 21:13). The mouth of the upright shall deliver them; i.e. the innocent whose blood the wicked seek. The good plead the cause of the oppressed, using their eloquence in their favour, as in the Apocryphal Story of Susannah, Daniel saved the accused woman from the slanders of the elders.

Verse 7. - The wicked are overthrown, and are not; or, overthrow the wicked, and they shall be no more. The verb is in the infinitive, and may be rendered either way; but the notion is scarcely of an overthrow. The Vulgate has, verte impios; i.e. change them a little from their previous state, let them suffer a blow from any cause or of any degree, and they succumb, they have no power of resistance. What the stroke is, or whence it comes, is not expressed; it may be the just judgment of God - temptation, trouble, sickness - but whatever it is, they cannot withstand it as the righteous do (see Proverbs 11:7). Some commentators see in the phrase the idea of suddenness, "While they turn themselves round, they are no more" (Proverbs 10:25; Job 20:5). Septuagint, "Wheresoever the wicked turn, he is destroyed." The house of the righteous, being founded on a secure foundation, shall stand (Matthew 7:24, etc.).

Verse 8. - According to his wisdom. A man who gives practical proof of wisdom by life and character, whose words and actions show that he is actuated by high views, is praised and acknowledged by all (see on Proverbs 27:21). Thus we read of David, that he behaved himself wisely, "and he was acceptable in the sight of all the people" (1 Samuel 18:5). The Septuagint, taking lephi differently, renders, "The mouth of the prudent is commended by men." He that is of a perverse heart; Vulgate, "a vain and senseless man;" Septuagint, "one slow of heart (νωθροκάρδιος)." One who takes distorted views of things, judges unfairly, has no sympathy for others, shall be despised.