Chú giải Kinh Thánh

Verses 1-22. - 3. Third admonitory discourse, pointing out the benefits which arise from a sincere, earnest, and persevering search after Wisdom. This discourse divides itself into three parts.

(1) Vers. 1-9: a statement of the conditions which, if fulfilled, result in the highest knowledge of Jehovah - the fear of Jehovah and the knowledge of God, who is the Source of wisdom and the Protection and Ensurer of safety to the righteous.

(2) Vers. 10-19: the negatively beneficial results of Wisdom, in delivery from the paths of evil, from destructive lusts and passions, from the temptations of wicked men and wicked women.

(3) Vers. 20-22: the epilogue, or conclusion, combining encouragement on the one hand, and warning on the other. Verse 1. - The teacher here reverts to the original form of his address, as appears from the employment of the term, my son. It seems clear that it is no longer Wisdom personified who is the speaker, from the fact that the words, "wisdom and understanding" in ver. 2 are used without the possessive pronoun "my," which would have been undoubtedly inserted if this address had been a continuation of the discourse in the preceding chapter. Some of the ideas of that address, however, are restated, as the crying and lifting up the voice after Wisdom, and the conclusion, wherein the respective destinies of the pious and wicked are portrayed. The particle "if" (אֵם) is conditional, and serves to introduce the series of clauses (vers. 1-4) which lay down the conditions upon which the promises depend, and which form the protasis to the double apodosis in vers. 5 and 9. De Wette, Meyer, and Delitzsch regard it as voluntative, as expressing a wish on the part of the teacher, and translate, "Oh that thou wouldst!" and אִם, "if," is used in this way in Psalm 139:19; but the LXX. (ἐάν) and Vulgate (si) make it conditional. It is repeated in an emphatic form in ver. 3. Receive. The verbs "receive" and "hide" show that the endeavour after Wisdom is to be candid and sincere. "To receive" (לָקַה) seems to be here used, like the LXX. δεχέσθαι in the sense of "to receive graciously," "to admit the words of Wisdom." It is noticeable that there is a gradation in emphasis in the various terms here used by the teacher. Just as "commandments" is stronger than "words," so "hide" is stronger than "receive." The emphasizing is carried on in the following verses in the same way, and at length culminates in ver. 4, which sums up the ardent spirit in which the search after Wisdom is to be prosecuted in presenting it to us in its strongest form. Hide. The original (צַפַן, tsaphan) is here used in a different sense to that in which it occurs in Proverbs 1:11 and 18. It here refers, as in Proverbs 7:1; Proverbs 10:14; and Proverbs 13:22, to the storing or laying up, as of treasure, in some secret repository, and means "to lay up." The Divine commands of the teacher are to be hidden in safe custody in the memory, in the understanding, in the conscience, and in the heart (cf. Proverbs 4:21; Proverbs 7:1). The psalmist expresses the same idea in Psalm 119:11, "Thy words have I hid in my heart, that I might not sin against thee."

Verse 2. - This verse is dependent on the preceding. So that thou incline. The literal translation is "to incline;" but the inclination of the ear and the application of the heart follow as a consequence upon the precepting ideas (cf. the Vulgate, ut audiat sapientiam auris tua). The root idea of the original (קָשַׁב kashav) is "to sharpen," viz. the ear as expressed, and so to give diligent attention to the precepts of Wisdom. In Proverbs 1:24 it is rendered "to regard." To apply thine heart is to turn the heart with the whole scope of its powers, in the spirit of humility and eagerness, to understanding. As the ear represents the outward vehicle of communication, so the heart (לִב, lev) represents the inward, the intellectual faculty, the mind, or it may mean the affections as suggested by the LXX. καρδία and Vulgate cor. Understanding (תְּבוּנָה, t'vunah) is here interchanged with "wisdom," which must determine its meaning to some extent. The LXX. interpreters take it as σύνεσις, the faculty of comprehension." Like בִינָה (vinah) in Proverbs 1:2, the word describes the faculty of distinguishing or separating: but it does not appear to be here used as representing this "as a faculty of the soul, but as a Divine power which communicates itself as the gift of God" (Delitzsch). A second and perhaps simpler sense may be given to the sentence. It may mean the turning or applying of the heart in an affectionate and loving way, i.e. with full purpose, to the discrimination of what is right and what wrong. The ideas of wisdom and understanding seem to some extent to be brought forward as personifications. They are things outside of ourselves, to which we have to give attention. Religion appeals not only to the affections, but also to the intellect, as this satisfies all the yearnings of our nature.

Verse 3. - Yea, if thou criest after knowledge. The endeavour after Wisdom is not only to be sincere, it is also to be earnest, as appears from the "yea, if," and the verbs "crying" and "lifting up the voice," both of which frequently occur in Scripture as indicating earnestness. This earnestness is the counterpart of that which Wisdom herself displays (see Proverbs 1:20, 21). Knowledge; i.e. insight. In the original there is practically little difference between "knowledge" and "understanding" (בִּינָה and תְּבוּנָה). They carry on the idea expressed in "understanding" in the preceding verse, and thus throw the emphasis on the verbs. The LXX. and Vulgate, however, take "knowledge" as equivalent to σοφία, sapientia, "wisdom." The reading of the Targum, "If thou tallest understanding thy mother," arises from reading אִם for אֵם, but is not to be preferred to the Masoretic text, as it destroys the parallelism.

Verse 4. - If thou seekest, etc. The climax in the series of conditions is reached in this verse; and the imagery employed in both clauses indicates that the search after Wisdom is to be persevering, unrelaxing, and diligent, like the unremitting toil and labour with which men carry on mining operations. "To seek" (בָּקַשׁ, bakash) in the original is properly "to seek diligently" (piel), and is kindred to "to search" (קָפַשׂ, khaphas), which again is equivalent to "to dig" (חָפַר, khaphar), the Vulgate effodere, "to dig out." Compare the expression in Job 3:21, "And dig for it more than for hid treasures." We trace in these verbs the idea in the mind of the teacher indicated above, which finds expression also in the object of the search, the silver, in its crude state, and the hidden treasures (מַטְמֹנִים mat'monim), i.e. the treasures of gold, silver, and precious metal concealed in the earth. The comparison here made between the search for Wisdom and the search for the hidden treasures of the earth was not unfamiliar to the Hebrew mind, as it is found worked out with great beauty of detail in the twenty-eighth chapter of Job. Again, the comparison of Wisdom with things most precious in the estimation of man is natural and common, and occurs in Psalm 119:72; Job 28:15-19. The same ideas and comparisons here used are presented to us in the New Testament teaching, in our Lord's parable of the man who finds the hid treasure in the field, and, in the phraseology of St. Paul, who speaks of "all the treasures of wisdom and knowledge," and of "the unsearchable riches of Christ." "Divine knowledge is an inexhaustible mine of precious ore" (Wardlaw). The language of the Proverbs would receive additional three from the circumstances of the reign of Solomon, the most splendid and prosperous era in the annals of the Jewish national history, in the means taken to secure the treasures of other and distant countries; the wealth and the riches of that reign (see 2 Chronicles 9:20-22) would help to bring out the idea of the superlative value of Wisdom. In no era of the Jewish national history was there such abundance of riches, such splendid prosperity, as in the reign of Solomon, whose ships of Tarshish brought "gold and silver" (see 2 Chronicles 9:20-22), and this state of things would give point to the comparisons which the teacher uses in our text.

Verse 5. - Then shalt thou understand the fear of the Lord. Then (אָן), introducing the first apodosis, and answering to the conditional "if" of vers. 1, 3, 4. The earnest endeavour after Wisdom meets with its reward, and those that seek shall find (cf. Matthew 7:7): and thus an inducement is held forth to listen to the admonition of the teacher. Understand implies the power of discernment, but Zockler gives it the further moaning of taking to one's self as a spiritual possession, just as "find" meaning primarily "to arrive at" conveys the idea of getting possession of (Mercerus). The fear of the Lord (יְרְאַת יְחוָה, yir'ath y'hovah); "the fear of Jehovah," as in Proverbs 1:7. As it is the beginning, so it is the highest form of knowledge and the greatest good. Elsewhere it is represented as a fountain of life (Proverbs 15:27). All true wisdom is summed up in "the fear of the Lord." It here means the reverence due to him, and so comprises the whole range of the religious affections and feelings, which respond to various attributes of the Divine character as they are revealed, and which find their expression in holy worship. The knowledge of God (דַעַת ךאלֹהִים, daath Elohim); literally, the knowledge of Elohim. Not merely cognition, but knowledge in its wider sense. The two ideas of "the fear of the Lord" and "the knowledge of God" act reciprocally on each other. Just as without reverence of God there can be no knowledge of him in its true sense, so the knowledge of God will increase and deepen the feeling of reverence. But it is noticeable that the teacher here, as in Proverbs 9:10, where, however, it is "the knowledge of the holy" (דַעַת קְדשִׁים, daath k'doshim), gives the chief place to reverence, and thus indicates that it is the basis of knowledge, which is its fruit and result. The relation here suggested is analogous to that which subsists between faith and knowledge, and recalls the celebrated dictum of Anselm: "Neque enim quaero intelligere ut credam; sed credo, ut intelligam." Elohim, here interchanged with Jehovah, is not of frequent occurrence in the Proverbs, as it is only found therein five times, while the predominating word which is used to designate the Deity is Jehovah. But it is difficult to draw any distinction between them here. Jehovah may refer more especially to the Personality of the Divine nature, while Elohim may refer to Christ's glory (Plumptre). Bishop Wordsworth thinks that a distinction is made between the knowledge of Elohim and the knowledge of man which is of little worth.

Verse 6. - For the Lord giveth wisdom. The Lord Jehovah is the only and true Source of wisdom. The truth stated here is also met with in Daniel 2:21, "He giveth wisdom unto the wise, and knowledge to them that know understanding." He "giveth," or more properly, "will give" (יִתֵּן yitten, future of נָתַן, nathan), wisdom; but the connection requires us to understand that the assurance applies only to those who seek after it earnestly and truly (cf. James 1:5-7). The two coefficients to our obtaining wisdom are our efforts and God's assistance. Solomon may be adduced as s striking exemplification of this; he asked for "an understanding heart," and God graciously granted his request (see 1 Kings 3:9, 12). Out of his mouth (מִפִיו, mippiv); ex ore ejus; God is here spoken of anthropologically. He is the true Teacher. The meaning is that God communicates wisdom through the medium of his Word (Delitzsch. Pi.). The law proceeds from his mouth (Job 22:22). In the Book of Wisdom (7:25), "Wisdom is the breath of the power of God." His word is conveyed to us through men divinely inspired, and hence St. Peter (2 Peter 1:21) says that "holy men of old spake as they were moved by the Holy Ghost."

Verse 7. - Wisdom which is the foundation of security and safety, and hence is sound wisdom, is that which God treasures up for the righteous. The teacher passes to another phase of the Divine character. God is not only the Source of wisdom; he is also the Ensurer of safety, the Source of salvation to those who act uprightly. It will be noted that the use of the word is confined to the Proverbs and Job, with the exception of the two passages in Isaiah and Micah. Buckler. Besides storing up the treasures of sound wisdom, which the righteous may use and so obtain security in their uprightness, God is himself a Buckler, or Shield (מָגֵן, magen), to those who walk in innocence. This aspect of God's directly protecting power is met with in other parts of Scripture. In Genesis 15:1 he encourages Abram with the assurance, "I am thy Shield." In Psalm 33:20; Psalm 84:11; Psalm 89:18; Psalm 144:2, Jehovah is called a Shield to his saints. He renders them security against the assaults of their enemies, and especially against the fiery darts of the wicked one. Again, in Proverbs 30:5, it is said, "God is a Shield (magen) up to them that walk uprightly." It is incorrect to take מָגֵן (magen) either as an accusative after the verb or in apposition with "sound wisdom." To them that walk uprightly; literally, to the walkers in innocence (לְחֹלֵכֵי תֹם, l'khol'key thom). תֹם (thom) is "integrity of mind," "moral faultlessness," "innocence." "To walk uprightly" is to maintain a course of life regulated by right principles, and directed to right ends. He "walks uprightly who lives with the fear of God as his principle, the Word of God as his rule, and the glory of God as his end" (Wardlaw). The completeness of the moral and religious character is involved in the expression which is found also in Proverbs 10:9 and Psalm 84:11. The Vulgate translates the latter clause of the verse, proteget gradientes simpliciter, "he will protect those who walk in simplicity;" cf. 2 Corinthians 1:12 in illustration of the phrase. He layeth up; i.e. he treasures up (LXX., θησαυρίζειν), or preserves and protects (custodire, Vulgate), as a person does "treasure or jewel, that it may not be stolen" (Zockler). The majority of commentators read the Keri (יִצפֹן, "he will treasure up," future of צָפַן) in preference to the Khetib (צָפַן, perfect of same verb, with prefix וְ, "and he treasured up"), and this is the; reading adopted in the Authorized Version. The Keri implies that God does treasure up sound wisdom, while the Khetib, as Delitzsch observes, has the force of the aorist, and so represents the treasuring up as an accomplished fact. The same verb occurs in Proverbs 2:1, where it is translated in the Authorized Version by "hide," and also in Proverbs 7:1 and Proverbs 10:14 by "lay up." The laying up, or treasuring, points to the preciousness of that which is treasured, "sound wisdom." Sound wisdom. A great variety of opinions exists as to the true meaning of the word in the original, תְוּשִׁיָה (tvushiyyah), of which "sound wisdom" is an interpretation. Zockler explains it as "wisdom, reflection;" Delitzsch, as "advancement and promotion;" Dathe, as "solid fortune;" Gesenius, as "aid." The proper meaning of the word seems to he "substance," from the root יָשָׁה, "to be, to exist, to be firm." Professor Lee remarks on the word, "From the places in which it occurs, either wealth, thought, or some such sense it manifestly requires. It occurs in Job 6:13, in parallelism with 'help;' in Proverbs 2:7, with a 'shield;' in Job 1:6, with 'wisdom;' in Job 12:16, with 'strength;' in Proverbs 3:21, with 'discretion;' in Proverbs 8:14, with 'counsel' and 'understanding;' in Isaiah 28:29, with 'counsel;' and so in Job 26:3. In Job 30:22 and Micah 6:9, 'entirely' or the like seems to suit the context; see also Proverbs 18:1, and generally 'excess,' or 'abundance,' taken either in a good or bad sense, and varied by other considerations, seems to prevail in every case in which this word is used" (see Professor Lee, on Job 5:12). The parallelism of the passage before us seems to require that it should be understood in the sense of security; and transferring the idea to wisdom as the means of security. This idea is reproduced in the LXX. σωτήρια, the Vulgate salus, and the Targum incolumitas.

Verse 8. - He keepeth the paths of judgment. This verse is explanatory of the latter hemistich of ver. 7, and points out more fully in what way God is a Protector of his saints. Some connect the Hebrew infinitive לִנְצור (lin'tsor), "to watch or keep," with "them that walk uprightly," and translate, "them that walk uprightly by keeping the paths of judgment;" but this is to transfer the idea of protection from God to such persons. The verb signifies specially "to defend, to preserve from danger," as in Proverbs 22:12, "The eyes of the Lind preserve knowledge; i.e. defend or protect it from danger." It is God who "keepeth the paths of judgment," as he alone has the power to do so. He watches over all that walk therein, guides, superin. tends, and protects them. The paths of judgment; or rather, justice, ךארְהות מִשְׁפָט (at'khoth mishpat). The abstract is here used for the concrete, and the phrase means "the paths of the just," i.e. the paths in which the just walk, or "those who walk justly" (Mercerus). This expression corresponds with "the way of his saints," just as "keep" and "preserve" are synonymous verbs, both meaning "to guard, keep safe, or protect." He preserveth the way of his saints. God does this

(1) by his preventing grace, as in Psalm 66:9, "He suffereth not our feet to slip." Cf. Hannah's song, "He will keep the feet of his saints" (1 Samuel 2:9);

(2) by angelic agency, as in Psalm 91:11, "He shall give his angels charge over thee to keep thee in all thy ways." The saints are ever under the watchful care and mighty protection of Jehovah. His saints (חֲסִידָו khasidav); i.e. the pious towards God, the godly, those in whose hearts the principles of sanctity have been implanted, and who cherish earnest inward love to God, and "walk righteously" and "speak uprightly" (Isaiah 33:15). It is remarkable that the word saints only occurs once (in this passage) in the Proverbs. During the period of the Maccabaean Wars, a party or sect, which aimed at ceremonial purity, claimed for themselves the title of Chasidim or Asidaeans (Ἀσιδαῖοι), as expressive of their piety or devotion. They are those whom Moses called "men of holiness," Exodus 22:31 (ואֲנְשֵׁיאּקֹדֶשׁ, v'an'shev-kodesh); cf. Psalm 89:5; Psalm 149:1; Psalm 89:8; Deuteronomy 33:3; Daniel 7:18, 22, 22, 25. Under the Christian dispensation, the saints are those who are sanctified in Christ Jesus (1 Corinthians 1:2; 1 John 5:1), and who are holy in all manner of conversation (1 Peter 1:25; 1 Macc. 2:42 1 Macc. 7:13; 2 Macc. 14:6); see Bishop Lightfoot, 'Colossians and Philemon,' diss. 2, p. 355.