聖書注解書

Proverbs 3:1. My son, forget not my law— In this chapter Solomon continues to press obedience to the precepts of wisdom, from a consideration of its benefits, which he speaks of more largely than in the foregoing chapter. See Proverbs 3:9-12. After which he returns to the general exhortation, Pro 3:13 advising every one to learn the doctrine delivered by God, and to be obedient; not to be so foolish as to prefer their own wisdom or craft before it. Solomon has composed this book with great address. Direct precepts, and moral instructions, proposed in a dogmatic manner, might weary; he diversifies his subjects and his persons, to relieve the attention of his disciple. Sometimes it is God, sometimes it is wisdom, sometimes it is Solomon himself, who speaks. He varies by a hundred different and agreeable ways a matter in itself extremely serious and important, and consequently demanding application and attention of mind. Here God himself appears to speak: My son, forget not my law. It is a great part of wisdom to continue faithfully and strongly attached to the law of God. Hence must be drawn all the instructions of wisdom. The law, in this place, may also signify the lessons and the precepts which the wise man gives to his disciple, whom he affectionately calls his son. (See Proverbs 3:21.) But the two following verses alluding immediately to the Mosaic law, it seems more probable that that law is meant. See Exodus 20:12.Deuteronomy 5:16; Deuteronomy 5:16; Deu 6:8 and Calmet.

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Proverbs 3:3. Let not mercy, and truth forsake thee— Virtue and fidelity, Schultens; who observes, that these words are often joined together concerning God; see Psalms 25:10; Psa 89:14 concerning man; Genesis 24:49; Genesis 47:29. Joshua 2:14. With men, nothing can be more advantageous than virtue and fidelity, which include the sincere and constant performance of all kinds of duty. By an inversion of the syntax it is said, Let them not forsake thee, instead of Forsake not thou virtue and fidelity. See Gen 24:27 and there is much beauty and strength in this mode of expression. God commands us here to exercise mercy and truth, compassion and fidelity, towards each other; and he promises us in return, that we shall find favour and good success with men, Pro 3:4 where, instead of good understanding, we may read, good encouragement. See 2 Corinthians 8:21.

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Proverbs 3:5. And lean not, &c.— Or, Rest not upon, &c. God demands that we love him, that we believe in him, that we trust in him, that we seek for him with all our heart: he would have nothing of us by halves: and surely he deserves that we should put our whole confidence in him; full of goodness as he is to protect, great in power as he is to defend. What can our wisdom, our industry, do without him?—Yet he does not forbid us to use our own prudence or understanding, but not to lean or rest upon it; as if every thing should depend upon that, exclusive of him. See Calmet.

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Proverbs 3:7. Be not wise in thine own eyes, &c.— He employs all his authority, and all his eloquence, to exhort us to search after wisdom; but he would not by any means that we should be wise in our own eyes: he would have us doubt our own understanding; be always disposed to receive the good instructions of others; and refer to God, and not to ourselves, what we do: in one word, that our wisdom should never cause in us any pride, presumption, or temerity. See 2Co 12:11 and Isaiah 5:24.

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Proverbs 3:8. Health to thy navel— Many expositors, after the LXX, render this, It shall be health to thy flesh, or to thy body, instead of thy navel: but the learned Schultens has shewn that the word is properly rendered here, and according to the genius of eastern language, which by the navel expresses the middle or centre; a figure usual with the Greeks also, who called Delphos the navel of the earth, because they thought that that oracle was placed in the centre of the earth. It appears, that the navel here expresses the middle of the body, and of the heart. The healing of the navel is spoken of, because fomentations applied to this part diffuse their power throughout the whole body. So the reverence of God, and the hatred of evil, bring health to the body, and health to the mind; and render strong and serene the inmost faculties of both. See Schultens on the place. Bishop Patrick observes, that this verse seems to be but a metaphorical representation of that firmness, that vigorous health and cheerfulness of mind, which virtue (or holiness) implies.

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Proverbs 3:9. Honour the Lord with thy substance— According to the manners of the east, a subject was to pay his homage and shew his attachment to his lord and sovereign by presents. To make presents to a king, is to acknowledge him, to pay him homage. God would not have his people present themselves before him with empty hands. Exodus 23:15. The LXX render this verse, Honour the Lord from all thy righteous labours, and pay him the first-fruits of thy righteousness. They make use of the words righteous, and righteousness, to shew the detestation which God has of offerings which are made to him from possessions wickedly acquired. "Whatever is offered to God from the hands of wickedness (says one of the ancients) irritates the wrath of the Almighty." The promises in the next verse, and so, throughout this book, all those of a temporal kind, refer to the carnal Israelites: the spiritual Israelites desire to lay up treasures in heaven. See Calmet.

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Proverbs 3:12. For whom the Lord loveth, &c.— The LXX read, For whom the Lord loveth he reproveth, and chasteneth every son whom he receiveth. From whence it is evident, that they read the Hebrew differently; and their construction is more natural, and agrees with Hebrews 12:6. Houbigant follows the LXX.

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Proverbs 3:27. Withhold not good, &c.— The words may literally be rendered, Withhold not good from the lords or masters of it; which some refer to the restitution of goods gained unjustly: but the connection requires that we understand the poor; who, by an elegant figure, are called the lords and masters of those goods which are possessed by the rich, so far as a just portion is due to them. Schultens. Calmet observes, that whoever has the power to do good is under the strongest obligation to assist those who have need of his assistance. The necessity of the poor has a just claim upon the abundance of the rich.

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