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Verse 1. - Better is the poor that walkth in his integrity. The word for "poor" is, here and in vers. 7, 22, rash, which signifies "poor" in opposition to "rich." In the present reading of the second clause, than he that is perverse in his lips, and is a fool, there seems to be a failure in antithesis, unless we can understand the fool as a rich fool. This, the repetition of the maxim in Proverbs 28:6 ("Than he that is perverse in his ways, though he be rich"), would lead one to admit. The Vulgate accordingly has, Quam dives torquem labia sua, et insipiens, "Than a rich man who is of perverse lips and a fool." With this the Syriac partly agrees. So that, if we take this reading, the moralist says that the poor man who lives a guileless, innocent life, content with his lot, and using no wrong means to improve his fortunes, is happier and better than the rich man who is hypocritical in his words and deceives others, and has won his wealth by such means, thus proving himself to be a fool, a morally bad man. But if we content ourselves with the Hebrew text, we must find the antithesis in the simple, pious, poor man, contrasted with the arrogant rich man, who sneers at his poor neighbour as an inferior creature. The writer would seem to insinuate that there is a natural connection between poverty and integrity of life on the one hand, and wealth and folly on the other. He would assent to the sweeping assertion, Omnis dives ant iniquus aut iniqui heres, "Every rich man is either a rascal or a rascal's heir."

Verse 2. - Also, that the soul be without knowledge, it is not good. "Also" (gam), Wordsworth would render "even," "even the soul, i.e. life itself, without knowledge is not a blessing;" it is βίπς οὐ βιωτός. At first sight it looks as if some verse, to which this one was appended, had fallen out; but there is no trace in the versions of any such loss. We have had a verse beginning in the same manner (Proverbs 17:26), and here it seems to emphasize what follows - folly is bad, so is ignorance, when the soul lacks knowledge, i.e. when a man does not know what to do, how to act in the circumstances of his life, has in fact no practical wisdom. Other things "not good" are named in Proverbs 18:5; Proverbs 20:23; Proverbs 24:23. And he that hasteth with his feet sinneth; misseth his way. Delitzsch confines the meaning of this hemistich to the undisciplined pursuit of knowledge: "He who hasteneth with the legs after it goeth astray," because he is neither intellectually nor morally clear as to his path or object. But the gnome is better taken in a more general sense. The ignorant man, who acts hastily without due deliberation, is sure to make grave mistakes, and to come to misfortune. Haste is opposed to knowledge, because the latter involves prudence and circumspection, while the former blunders on hurriedly, not seeing whither actions lead. We all have occasion to note the proverbs, Festina lente; "More haste, less speed." The history of Fabius, who, as Ennius said,

"Unus homo nobis cunctando restituit rem,"

shows the value of deliberation and caution. The Greeks recognized this -

Προπέτεια πολλοῖς ἐστὶν αἰτία κακῶν.

"Rash haste is cause of evil unto many." Erasmus, in his 'Adagia,' has a long article commenting on Festinatio praepropera. The Arabs say," Patience is the key of joy, but haste is the key of sorrow." God is patient because he is eternal.

Verse 3. - The foolishness of man perverteth his way; rather, overturns, turns from the right direction and causes a man to fall (Proverbs 13:6). It is his own folly that leads him to his ruin; but he will not see this, and blames the providence of God. And his heart fretteth against the Lord. Septuagint, "He accuseth God in his heart" (comp. Ezekiel 18:25, 29; Ezekiel 33:17, 20). Ecclus 15:11, etc., "Say not thou, It is through the Lord that I foil away; for thou oughtest not to do the things that he hateth. Say not thou, He has caused me to err; for he hath no need of the sinful man," etc. The latter part of this important passage St. Augustine quotes thus: "Item apud Salomonem: Deus ab initio constituit hominem et reliquit eum in manu consilii sui: adjecit ei mandata et praecepta; si voles praecepta servare, servabunt te, et in posterum fidem placitam facere. Apposuit tibi aquam et ignem, ad quod vis porrige manum tuam. Ante hominem bonum et malum, vita et mors, paupertas et honestas a Domino Deo sunt" ('De Per. Just. Hom.,' cap. 19, § 41). And again, "Manifestum est, quod si ad ignem manum mittit, et malum ac mors ei placet, id votuntas hominis operatur; si autem bonum et vitam diligit, non solum voluntas id agit, sed divinitus adjuvatur" ('De Gest. Pelag.,' cap. 3, § 7). Homer, 'Od.,' 1:32, etc. -

"Perverse mankind! whose wills, created free, Charge all their woes on absolute decree; All to the dooming gods their guilt translate, And follies are miscalled the crimes of fate."

(Pope.)

Verse 4. - Wealth maketh many friends (vers. 6, 7; Proverbs 14:20). A Greek gnome expresses the same truth -

Ἐὰν δ ἔχωμεν χρήμαθ ἕξομεν φίλους. The poor is separated from his neighbour. But it is better to make the act of separation emanate from the friend (as the Hebrew allows), and to render, with the Revised Version, The friend of the poor separateth himself from him. The word for "poor" is here dal, which means "feeble," "languid;" so ver. 17; and the came word (rea), "friend" or "neighbor," is used in both clauses. The idea of man's selfishness is carried on in vers. 6 and 7. The Law of Moses had tried to counteract it (Deuteronomy 15:7, etc.), but it was Christianity that introduced the practical realization of the law of love, and the honouring of the poor as members of Christ. Septuagint, "But the poor is deserted even by his whilom friend."

Verse 5. - This verse is repeated below (ver. 9). It comes in awkwardly here, interrupting the connection which subsists between vers. 4 and 6. Its right place is doubtless where it occurs below. The Law not only strictly forbade false witness (Exodus 20:16; Exodus 23:1), but it enacted severe penalties against offenders in this particular (Deuteronomy 19:16, etc.); the lex talionis was to be enforced against them, they were to receive no pity: "Life shall be for life, eye for eye, tooth for tooth, hand for hand, foot for foot." He that speaketh lies shall not escape. The Septuagint confines the notion of this clause to false accusers, Ὁ δὲ ἐγκαλῶν ἀδίκως, "He who maketh an unjust charge shall not escape," which renders the two clauses almost synonymous. We make a distinction between the members by seeing in the former a denunciation against a false witness in a suit, and in the second a more sweeping menace against any one, whether accuser, slanderer, sycophant, who by lying injures a neighbour. The History of Susanna is brought forward in confirmation of the well deserved fate of false accusers.

Ψευδὴς διαβολὴ τὸν βίον λυμαίνεται.

"A slander is an outrage on man's life."

Verse 6. - Many will intreat the favour of the prince; Literally, will stroke the face of the prince, of the liberal and powerful man, in expectation of receiving some benefit from him (Proverbs 29:26; Job 11:19). Every man is a friend to him that giveth gifts (see on Proverbs 17:8). The LXX., reading כָל־הְרֵעַ for בָל־הָּרֵעַ, renders, "Every bad man is a reproach to a man," which may mean that a sordid, evil man brings only disgrace on himself; or that, while many truckle to and try to win the interest of a prince, bad courtiers bring on him not glory, but infamy and shame.

Verse 7. - This is one of the few tristichs in the book, and probably contains the mutilated remains of two distichs. The third line, corrected by the Septuagint, which has an addition here, runs into two clauses (Cheyne). All the brethren of the poor do hate him. Even his own brothers, children of the same parents, hate and shun a poor man (Proverbs 14:20). Much more do his friends go far from him. There should be no interrogation. We have the expression (aph-ki) in Proverbs 11:31; Proverbs 15:11, etc. Euripides, 'Medea,' 561 -

Πένητα φεύγει πᾶς τις ἐκποδὼν φίλος

"Each single friend far from the poor man flies." Septuagint. "Every one who hateth a poor brother will be also far from friendship." Then follows an addition not found m the Hebrew, "Good thought draweth nigh to those who know it, and a prudent man will find it. He who doeth much evil brings malice to perfection (τελεσιουργεῖ κακίαν); and he who rouses words to anger shall not be safe." He pursueth them with words, yet they are wanting to him; or, they are gone. He makes a pathetic appeal to his quondam friends, but they hearken not to him. But the sense is rather, "He pursueth after, craves for, words of kindness or promises of help, and there is naught, or he gets words only and no material aid." Wordsworth quotes Catullus, 'Carm.,' 38:5 -

"Quem tu, quod minimum facillimumque est, Qua solatus es adlocutione? Irascor tibi. Sic meos amores?" Vulgate, Qui tantum verba sectatur, nihil habebit, "He who pursues words only shall have naught." The Hebrew is literally, "Seeking words, they are not" This is according to the Khetib; the Keri, instead of the negation לא, reads לו, which makes the clause signify, "He who pursues words, they are to him;" i.e. he gets words and nothing else. Delitzsch and others, supplying the lost member from the Septuagint, read the third line thus: "He that hath many friends, or the friend of every one, is requited with evil; and he that seeketh (fair) speeches shall not be delivered." Cheyne also makes a distich of this line, taking the Septuagint as representing the original reading, "He that does much evil perfects mischief: He that provokes with words shall not escape." That something has fallen out of the Hebrew text is evident; it seems that there are no examples of tristichs in this part of our book, though they are not unknown in the first and third divisions. The Vulgate surmounts the difficulty by connecting this third line with the following verse, which thus is made to form the antithesis, Qui tantum verba sectatur, nihil habebit; Qui autem possessor est mentis, diligit animam suam, et custos prudentiae inveniet bona."

Verse 8. - He that getteth wisdom loveth his own soul. "Wisdom" is, in the Hebrew, leb. "heart;" it is a matter, not of intellect only. but of will and affections (see on Proverbs 15:32). Septuagint, ἀγαπᾷ ἑαυτόν, "loveth himself." The contrary, "hateth his own soul," occurs in Proverbs 29:24. By striving to obtain wisdom a man shows that he has regard for the welfare of his soul and body. Hence St. Thomas Aquinas ('Sum. Theol.,' 1:2, qu. 25, art. 7, quoted by Corn. a Lapide) takes occasion to demonstrate that only good men are really lovers of themselves, while evil men are practically self-haters, proving his position by a reference to Arislotle's numeration of the characteristics of friendship, which the former exhibit, and none of which the latter can possess ('Eth. Nic.,' 9:4). He that keepeth understanding shall find good (Proverbs 16:20). A man must not only strive hard and use all available means to get wisdom and prudence, he must guard them like a precious treasure, not lose them for want of care or let them lie useless; and then he will find that they bring with themselves innumerable benefits.