Proverbs 23:12(v17)Apply your heart to instruction, and your ears to the words of knowledge.
Jeremiah 15:16(v18)Your words were found, and I ate them. Your words were to me a joy and the rejoicing of my heart, for I am called by your name, Yahweh, God…
Proverbs 8:6(vv18, 20)Hear, for I will speak excellent things. The opening of my lips is for right things.
Psalms 62:8(v19)Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us.
Psalms 90:12(v17)So teach us to count our days, that we may gain a heart of wisdom.
Show all 47 cross-references
Luke 1:3-4(v21)it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent…
1 Peter 3:15(v21)But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is…
2 Peter 1:19-21(v20)We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and…
Psalms 12:6(v20)Yahweh’s words are flawless words, as silver refined in a clay furnace, purified seven times.
Proverbs 2:2-5(v17)so as to turn your ear to wisdom, and apply your heart to understanding; yes, if you call out for discernment, and lift up your voice for…
Proverbs 2:10(v18)For wisdom will enter into your heart. Knowledge will be pleasant to your soul.
Proverbs 3:1(v17)My son, don’t forget my teaching; but let your heart keep my commandments:
Proverbs 3:5(v19)Trust in Yahweh with all your heart, and don’t lean on your own understanding.
Ecclesiastes 7:25(v17)I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is…
Isaiah 12:2(v19)Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
2 Timothy 3:15-17(v20)From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus.…
Psalms 119:103(v18)How sweet are your promises to my taste, more than honey to my mouth!
Proverbs 1:3(v17)to receive instruction in wise dealing, in righteousness, justice, and equity;
Proverbs 10:21(v18)The lips of the righteous feed many, but the foolish die for lack of understanding.
Proverbs 15:7(v18)The lips of the wise spread knowledge; not so with the heart of fools.
Isaiah 26:4(v19)Trust in Yahweh forever; for in Yah, Yahweh, is an everlasting Rock.
Matthew 17:5(v17)While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
John 7:38(v18)He who believes in me, as the Scripture has said, from within him will flow rivers of living water.”
1 Peter 1:21(v19)who through him are believers in God, who raised him from the dead, and gave him glory, so that your faith and hope might be in God.
Job 32:18-19(v18)For I am full of words. The spirit within me constrains me. Behold, my breast is as wine which has no vent; like new wineskins it is ready…
Psalms 19:10(v18)They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb.
Psalms 119:13(v18)With my lips, I have declared all the ordinances of your mouth.
Psalms 119:111(v18)I have taken your testimonies as a heritage forever, for they are the joy of my heart.
Psalms 119:162(v18)I rejoice at your word, as one who finds great plunder.
Psalms 119:171(v18)Let my lips utter praise, for you teach me your statutes.
Proverbs 3:17(v18)Her ways are ways of pleasantness. All her paths are peace.
Proverbs 5:1-2(v17)My son, pay attention to my wisdom. Turn your ear to my understanding, that you may maintain discretion, that your lips may preserve…
Proverbs 8:33-34(v17)Hear instruction, and be wise. Don’t refuse it. Blessed is the man who hears me, watching daily at my gates, waiting at my door posts.
Proverbs 10:13(v18)Wisdom is found on the lips of him who has discernment, but a rod is for the back of him who is void of understanding.
Proverbs 16:21(v18)The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction.
Proverbs 24:13-14(v18)My son, eat honey, for it is good, the droppings of the honeycomb, which are sweet to your taste; so you shall know wisdom to be to your…
Proverbs 25:11(v18)A word fitly spoken is like apples of gold in settings of silver.
Ecclesiastes 8:9(v17)All this I have seen, and applied my mind to every work that is done under the sun. There is a time in which one man has power over another…
Ecclesiastes 8:16(v17)When I applied my heart to know wisdom, and to see the business that is done on the earth (even though eyes see no sleep day or night),
Isaiah 55:3(v17)Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David.
Jeremiah 17:7(v19)“Blessed is the man who trusts in Yahweh, and whose confidence is in Yahweh.
Hosea 8:12(v20)I wrote for him the many things of my law; but they were regarded as a strange thing.
John 20:31(v21)but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
Hebrews 13:15(v18)Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his…
1 John 5:13(v21)These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you…
Proverbs 4:4-8(v17)He taught me, and said to me: “Let your heart retain my words. Keep my commandments, and live. Get wisdom. Get understanding. Don’t forget,…
Malachi 2:7(v18)For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of Yahweh of Armies.
47 distinct cross-references across this passage (48 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv19–20He showeth what the end of wisdom is: to…
He showeth what the end of wisdom is: to wit, to direct us to the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–21Pro 22:17 Bow down thine ear, and hear the…
Pro 22:17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
Ver. 17. Bow down thine ear and hear.] Here begins, say some interpreters, the third book of Solomon’s Proverbs - as the second began at chapter ten. And indeed he here seems to assume a new kind of bespeaking his son, different from his discourse in the preceding twelve chapters; and much like that in the first nine.
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And apply thy heart, &c.] q.d., Call up the ears of thy mind to the ears of thy body, that one sound may pierce both at once; otherwise thou wilt be like the wolf in the fable: thou wilt never attain to any more divine learning than to spell Pater, father, and when thou shouldst come to put together, and to put thy heart to it, as Solomon’s phrase here is, instead of Pater father thou wilt say Agnus, thy mind running a-madding after profit and pleasures of the world, as hath been once before noted.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv17–21Of the wise; of wise and holy men of…
Of the wise; of wise and holy men of God.
Apply thine heart; thirst after it, and give of thyself to the diligent study of it.
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My knowledge; the knowledge of God, and of thy several duties, which I am here delivering to thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v17Solomon here changes his style and manner of speaking.…
Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. 10, he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. 24, he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart.
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II. Arguments to enforce this exhortation. Consider,
1. The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others.
2. The clearness of the discovery of these things and the directing of them to us in particular. "They are made known, publicly known, that all may read, - plainly known, that he that runs may read, - made known this day more fully than ever before, in this day of light and knowledge, - made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before tomorrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged." We cannot say of these things, "They are good things, but they are nothing to us;" no, they are of the greatest concern imaginable to us.
3. The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction (Pro 22:18): "It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould." The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, Pro 2:10. (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. "Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them."
4. The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, Pro 22:19. We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: "That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God." Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, Joh 7:17. (3.) That we may be useful and serviceable to others for their instruction: "That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle," or (as the margin reads it) "to those that send thee, that employ thee as an agent or ambassador in any business." Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God's commandments will be best able to give a reason of the hope that is in them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv17–21Bow down thine ear, and hear the words of…
Bow down thine ear, and hear the words of the wise,.... Here begins a new part or division of this book. According to some, the "third"; the "first" ending with Pro 9:18, the "second" at Pro 22:16, and a "third", beginning here, and ending with Pro 24:34. It is certain that what follows from hence to the end of that is written in another style, by way of exhortation, caution; and instruction, and is directed to particular persons: as here an exhortation is made to Solomon's son, or to those that attended his instruction; or rather to the children of Wisdom, that is, Christ; to listen attentively to "the words of the wise"; of Solomon, and other wise men before him, or contemporary with him; or rather of Wisdom and her maidens, Christ, and the wise men sent by him; who are made wise to salvation, and furnished for every good work by him, from whom the words of the wise come; and who speak the wisdom of God in a mystery; and whose doctrines are to be heard and received, not as the word of men, but as the word of God;
and apply thine heart unto my knowledge; the knowledge of divine and spiritual things Christ instructs in, and the knowledge of himself; which is preferable to all other knowledge, and to thousands of gold and silver; and in comparison of which all things are but loss and dung; and therefore should be applied unto with intenseness of mind, and cordially received.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17, 18, 20, 21My knowledge - The knowledge of God, which I…
My knowledge - The knowledge of God, which I am here delivering.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17, 18, 19, 21Verse 17. Bow down thine ear] From this to…
Verse 17. Bow down thine ear] From this to the end of Pr 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given.
I shall give a paraphrase of this very important passage: -
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I. Solomon addresses his pupils on the use of his past teachings. See on Pr 22:6.
1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard.
2. He speaks knowledge - gives doctrines true in themselves, and confirmed by observation and experience.
3. These are to be heard with humility and deep attention: "Bow down thine ear."
4. They must not only be heard, but meditated and pondered: "Apply thine heart to my knowledge."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17, 19Pro 22:17-18. Bow down thine ear, &c. — From…
Pro 22:17-18. Bow down thine ear, &c. — From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. — Bishop Patrick. Hear the words of the wise — Of wise and holy men of God. And apply thy heart unto my knowledge — The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them — Namely, the words of the wise; within thee — Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips — Fitly expressed; or, shall be disposed, or ordered, as יכנוsignifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv17–21This is the commencement of a new and entirely…
This is the commencement of a new and entirely distinct section, opening, after the fashion of Pro 3:1, Pro 3:21; Pro 4:1; Pro 7:1; with a general exhortation Pro 22:17-21 and passing on to special precepts. The “words of the wise” may be a title to the section: compare Pro 24:23. The general characteristics of this section appear to be
(1) a less close attention to the laws of parallelism, and
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(2) a tendency to longer and more complicated sentences. Compare the Introduction to Proverbs.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges1846 · Public DomainOn v17Solomon here changes his mode of address. From the…
Solomon here changes his mode of address. From the tenth chapter he had chiefly given detached, sententious aphorisms in an antithetical form; contrasting right and wrong principles with their respective results. His observations are now more connected and personal, and, like a wise minister, he preaches to his people, not before them; preaching to them, not only in the mass, but in contact with their individual consciences.
The wise man here ’shews the power and use of the word of God.’†1 He begins with an earnest call to attention. He was speaking no ordinary matters, but the words of the wise. Bow the ear — apply the heart unto my knowledge†2 as to a message from God. LORD! "waken mine ear to hear as the learned." (Isa 50:4 .)
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Observe the attractiveness of wisdom. It is a pleasant, no less than a profitable, thing. And who is not alive to the call of pleasure? Yet incomprehensible is it to the world to connect religion with pleasure. It spoils all their pleasure. And what amends can it make? It includes in their view much to be done, but nothing to be enjoyed; something very serious, perhaps important in its place; but grave and gloomy; a duty, not a privilege. Yet how little has our profession wrought for us, if it has not realized it as a pleasant thing; if it has not adorned it with somewhat of an angel’s face! Often indeed by our own fault it fails to comfort and invigorate us; a body indeed of truth, but "a body without the spirit" — cold and lifeless. It is a pleasant thing only, if we keep it within us.†3 Heart-religion conveys vital happiness. The fruit is of "the tree of life;"†4 its taste "sweeter than honey or the honey-comb."†5 "Thy words were found, and I did eat them, and thy word was unto me as the joy and rejoicing of my heart." (Jer 15:16 .)
Mark also the connection between the religion of the heart and of the lips. Keep it within thee. "Let this word dwell in your heart;" and how graceful will be the furniture of the lips, fitting them to speak with natural simplicity, and suitable application!†6 When "the heart is inditing a good matter, the tongue" is as "the pen of a ready writer." (Psa 45:1 .) It becomes "as choice silver." The words are fitted ’like a string of rich and precious pearls.’†7 "The lips of the righteous feed many."†8 Yet the words will be but little fitted in the lips,†9 "where there is no treasure in the heart." Never let the mouth attempt to "speak of wisdom," until "the meditation of the heart has been of understanding." (Psa 49:3 .)
But how powerless are even the words of wisdom without personal application! Let each for a while isolate himself from his fellow-men, and be alone with God, under the clear, searching light of his word. If prayer be cold; graces be languid, privileges be clouded, and profession unfruitful, is it not because religion has been taken up in the gross, without immediate personal contact with the truth of God? O my soul, the message of God is to thee, even to thee†10 — this day. "To-day, while it is called to-day,"†11 welcome his voice with reverential joy. "Take fast hold of his instruction, for it is thy life." (Pro 4:13 .) That thy trust may be in the LORD; that thou mayest claim thine interest in him; that thou mightest seal his truth upon thine heart — he hath made it known to thee, even to thee. Believe, love, obey; be happy here, and for eternity. And who can doubt the excellency of the things that are written, so rich in counsel and knowledge — ’words fit for a prince to speak, and the best man in the world to hear?’†12 Such free, such pleading, invitations!†13 Such deep manifestations of the divine counsels!†14 Such wise, earnest, parental warning against sin!†15 Such encouraging exhibitions of the service of God!†16 Such a minute and practical standard for relative life and social obligation!†17
But let us not forget the great end of this Revelation — that we may know the certainty of the things; that we may give an answer concerning our confidence. The Gospel itself was written with a special reference to this important end.†18 Yet this confidence is a Divine attainment. "The word must come with power, and with the Holy Ghost," in order to come "with much assurance." (1Th 1:5 .) That cannot be a sound faith, which does not extend to the whole of the testimony. And even a general admission of the authority of the whole, without an individual application, would, if carefully analyzed, prove to be a want of cordial reception of any part of the revelation. A lodgment in the heart can alone bring that full conviction — "Now we believe, not because of thy saying; for we have heard him ourselves." (Joh 4:42 .)
Doubts may arise as to the integrity of the foundation. But a candid and intelligent survey of the external evidence would satisfy all reasonable minds.†19 And a fair trial for ourselves would confirm the mass of proof with all the weight of internal evidences. Far better to make the trial at once, than to paralyze the modicum of remaining strength by unreasonable doubtings. The Bible exhibits a divinely-appointed remedy commensurate with man’s infinite distress, and accepted of God in its power and prevalence. Let this at least encourage the effort to fit our case to the remedy, and to apply the remedy to our case. There may be shaking in the exercise, but not in the foundation, of our confidence.
No further proof can be expected. None, in fact, could be given, save a voice from heaven; which the busy enemy, working upon the imagination, would readily convert into a vehicle of doubt. Actual demonstration would leave no room for faith, which is clearly man’s discipline in the present dispensation; humbling him in the consciousness of his ignorance and his dependence upon God. We have only therefore thankfully to receive, and diligently to improve, the sufficient evidence vouchsafed to us. Paley has given us a golden maxim of Christian philosophy; when he defines true fortitude of understanding to consist ’in not suffering what we do know to be disturbed and shaken by what we do not know.’†20 To delay, therefore, "the obedience of faith" (Rom 16:26 ), until we shall have solved all the ten thousand objections of a proud infidelity, is to waste the urgent responsibilities of the present moment in an unwarranted expectation of light, which was never intended to be given. Perhaps time was, when these questions were welcome, nurtured by pride or sensuality; rather insinuated, than formally presented. Simplicity was revolting. Imagination was in the stead of faith, not auxiliary to it. But the tossings of the mind in speculative uncertainty have been ordained to enhance the value of a soundly-assured confidence.
Indeed the importance of such a confidence cannot be over-estimated. It constitutes the weight and effectiveness of the sacred office. "The priest’s lips keep knowledge, and they shall seek the law at his mouth, as the messenger of the LORD of Hosts." (Mal 2:7 .) But except he know himself the certainty of the words of truth, how can he answer the words of truth to them that send unto him? Scarcely less necessary is it for the Christian, that he may "be ready always to give an answer to every one that asketh him a reason of the hope that is in him." (1Pe 3:15 .) Temporary skepticism may be a chastisement of a disputatious spirit; but prayer, and humility, with all its attendant graces, will ultimately lead to Christian establishment. Thus shall we be preserved from the fearful, but alas! too prevalent, danger, of receiving the traditions of men in the stead, and with the authority, of the testimony of God. Ours will not be a blind Romish faith in the priests or in the Church, but alone "in the law and the testimony;"†21 "standing not in the wisdom of men, but in the power of God;"†22 stamped by the impress of the Spirit, as "the witness in ourselves."†23 No power of Satan or his emissaries will drive us permanently from this stronghold. We "know whom" and what "we have believed" (2Ti 1:12 ), and "testify," for the support of our weaker brethren, "that this is the true grace of God wherein we stand." (1Pe 5:12 .)
Footnotes:
†1 Melancthon in loco.
†2 Pro 2:2; Pro 23:12 .
†3 Pro 6:21; Pro 7:1, with Pro 2:10 .
†4 Pro 3:18.
†5 Pro 24:13-14. Psa 19:10 ; Psa 119:103 .
†6 Psa 119:171; Mat 12:34 . Col 3:16 .
†7 Diodati.
†8 Pro 10:21. Compare Pro 15:23 ; Pro 16:21 ; Pro 25:11 .
†9 Pro 26:7, Pro 26:9 .
†10 See the same emphatic reduplication, Pro 23:15 .
†11 Heb 3:13; Heb 4:7, with Psa 95:7 .
†12 Pro 8:6. Scott in loco.
†13 Proverbs 1. Proverbs 8. Proverbs 9.
†14 Proverbs 8.
†15 Proverbs 6. 7.
†16 Proverbs 3.
†17 Proverbs 10. - 22.
†18 Luk 1:1-4; 2Pe 1:15-16 .
†19 See Dr. Alexander’s Canon of the Old and New Testament Scriptures Ascertained - a valuable volume from America - reprinted in London.
†20 See his Natural Theology, Chapter v.
†21 Isa 8:20. Act 17:11 .
†22 1Co 2:5 .
†23 1Jn 5:10 ; 1Jn 2:20, 1Jn 2:27 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17, 18, 20, 21Incline. Thus Solomon concludes his discourse, (chap. xxiv. 23.)…
Incline. Thus Solomon concludes his discourse, (chap. xxiv. 23.) in the same manner as he began it, to chap. x. Some commence the third book of Proverbs in this place; others, chap. xxv. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v17Pro_22:17 to Pro_24:34
III. ADDITIONS MADE BEFORE HEZEKIAH’S TIME TO THE OLD NUCLEUS OF THE COLLECTION MADE BY SOLOMON
Pro_22:17 to Pro_24:34
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First Supplement:—Various precepts concerning righteousness and practical wisdom
Pro_22:17 to Pro_24:22
a) Introductory admonition to take to heart the words of the wise man
Pro_22:17-21
17 Incline thine ear and hear words of the wise,
and apply thine heart to my knowledge!
18 For it is pleasant if thou keep them within thee;
let them abide together upon thy lips!
19 That thy trust may be in Jehovah,
I have taught thee this day, even thee!
20 Have not I written to thee excellent words,
with counsels and knowledge,
21 to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee?
b) Admonition to justice toward others, especially the poor
Pro_22:22-29
22 Rob not the poor because he is poor,
and oppress not the wretched in the gate;
23 for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man,
and with a furious man thou shalt not go,
25 lest thou learn his ways
and prepare a snare for thy soul.
26 Be not among them that strike hands,
who become sureties for debts;
27 if thou hast nothing to pay
why shall he take thy bed from under thee?
28 Remove not the ancient landmark
which thy fathers have set.
29 Seest thou a man that is diligent in his business—
before kings shall he stand;
he shall not stand before mean men.
GRAMMATICAL AND CRITICAL
Pro_22:17. [Observe the interchange of the imperative הַט with the 2d pers. sing. of the Imperf. תָּשִׁית.—A.]
Pro_22:18. [In יַחְדָּו we have illustrated, as in many other instances, the final disregard of the originally strict application of the suffixes to their own person and number: let them abide in its entireness, etc.—A.]
Pro_22:20. [Bött. § 707, 2, explains the masc. adj. שָׁלִשִׁים of the K’ri as an example of masculines used in describing the pre-eminent and striking,—but on account of the הַיּוֹם of Pro_22:19 gives the preference to the K’thibh שִׁלְשׁוֹם. So Stuart and Muensch.—A.]
Pro_22:21. [לְשֹׁלְחֶיךָ, one of the plural participles, not uncommon in our book, to be taken distributively, as applicable to each of all possible cases. Bött. § 702, ε.—A.]
Pro_22:22; Pro_22:24; Pro_22:26; Pro_22:28. [Further examples of the Jussive with the negative adverb אַל, instead of a direct prohibition with the Imperative; comp. Latin, ne facias; Greek, μὴ γράφῃς (Kuehner, § 250, 5, Hadley, § 723, a); as though in prohibitions a sense of fitness or obligation were appealed to rather than an authority asserted.—A.]—(Pro_22:24). אֵת בּוֹא here, in accordance with the later usus loquendi, is equivalent to אֵת הָלַךְ; comp. Psa_26:4.
Pro_22:25. [The more compact form תֶּאְלַף for תֶּאֱלַף under the influence of the preceding פֶּך; Bött. § 1059, d.—A.]
Pro_22:27. [An example of what is called the concrete impersonal in Hebrew is found in יִקַּח; why should he, any one do this? Bött. § 935, c.—A.]
Pro_22:29. [יִתְיַצֵּב; Böttcher’s Fiens licitum or debitum, rendered by the German darf: it is his privilege or prerogative.—A.]
EXEGETICAL
1. That a new division of the collection begins with Pro_22:17, coming from another hand than compiled the preceding main division, appears not merely from the expression “words of wise men,” which reminds us of Pro_1:6, but also from the characteristic style of the proverbs which are found from this point onward to the end of chap. 24. These no longer consist of verses of two clauses constructed according to the antithetic parallelism, but for the most part of longer sentences, which as a general rule comprise two verses, sometimes, however, three (e.g. Pro_23:1-3; Pro_23:6-8), or even five (thus Pro_23:31-35; Pro_24:30-34). By the side of the isolated proverbs containing an antithesis of two members, such as are here and there interspersed (e.g. Pro_22:28; Pro_23:9; Pro_23:12; Pro_23:19; Pro_23:22; Pro_24:8 sq., 23 sq.), there are found in addition several verses constructed of three clauses (Pro_22:29; Pro_23:5; Pro_23:7; Pro_23:31; Pro_23:35; Pro_24:12; Pro_24:31). There is prevalent everywhere the minutely hortatory or in turn admonitory style, rather than that which is descriptive and announces facts. The אַל which serves to introduce the utterance of warnings is found not less than seventeen times within the two and a half chapters before us, while in the twelve chapters of the preceding main division it occurred but twice (Pro_20:13; Pro_20:22). Many linguistic peculiarities in the section appear, moreover, to indicate a later period; whether it be the earliest period after the exile, as Hitzig proposes, may indeed be the more doubtful and uncertain, since many peculiarities of the section, especially the expression, “words of the wise” (in Pro_22:17), like the prevailing admonitory tone of the discourse, seem to favor the assumption of Delitzsch, that its author is identical with that of the introductory main division, chap. 1–9. Comp. Introduction, § 12, p. 29.
2. Pro_22:17-21. The introductory admonition to give heed to the words of the wise.
Pro_22:18. For it is pleasant if thou keep them within thee. “Them,” viz., “the words of the wise,” for only to these can the suffix relate, and not to “my knowledge;” so that accordingly this proposition in Pro_22:18 a, beginning with “for,” serves to justify only the first half and not the whole of Pro_22:17. With 18 b: let them abide together upon thy lips, the admonitory discourse proceeds, and in the first instance attaches itself to the substance of 17 b (comp. Pro_5:2). Against the common construction, which regards the verb יִֹכּנוּ as a continuation of the conditional clause, “if thou keep,” etc., [so e.g. De W., N., S., M., Muffet, etc.], we adduce the absence of a second conditional particle, or at least a copula before the Imperf., which in its present position at the beginning of a clause clearly appears to be a Jussive. Comp. Hitzig on this passage.
Pro_22:19. That thy trust may be in Jehovah I have taught thee this day, even thee! The perfect represents the work of teaching as already begun and now in progress, like the “I have given,” Pro_4:2.—אַף אַתָּה, etiam te, inquam, Germ. ja dich! yea, thee! even thee! The expression brings out strongly the idea that the present teaching is designed for the student of wisdom who is here addressed, for him and for no one else (Mercer, Geier, J. H. Michaelis, Ewald, De W., Bertheau, etc.). There is no occasion for Umbreit’s interrogative conception of the words: “but thou?”: i.e. dost thou also attend to my teaching? and the same is true of Hitzig’s attempted emendation, according to which we should read אַף אֹתָהּ, “this also, the very same.”—The first member, moreover, gives not so much the substance as the object of the teaching, and that as consisting in the development of a firm trust in God, or in the increase and establishment of faith (comp. Luk_17:5).
Pro_22:20. Have I not written (Z., “behold, I write) to thee excellent words? (The K’ri שָׁלִישִׁים from שָׁלִישׁ), which is equivalent to נָגִיד, “a great man, a nobleman” (comp. Keil on 2Sa_23:8), describes the words as of the highest, noblest worth, of pre-eminent value, as verba eximia s. principalia (comp. the similar term in Pro_8:6). So, and doubtless correctly, Ziegler, Ewald, Elster, etc. Comp. the early rendering, τρισμέγιστα, of the Vers. Veneta. [K. renders “expressive, or significant,” bedeutsam]. Others interpret the K’ri differently, e.g. Hitzig: bequests, Vermächtnisse (in accordance with the Rabbinic שָׁלִישׁ, depositarius); the Vulg. and some of the older expositors, “three-fold, i.e. several times, in various ways” (so Luther): or even “in three forms,” so that the reference will be to the Law, the Prophets, and the Hagiographa, as the three chief constituents of the divine word, or again, to the three books of Solomon, etc. The K’thibh is explained ordinarily, by supplying an omitted תְּמוֹל, in the sense of “before, formerly;” thus Umbreit, e.g.; “have I not formerly written to thee?” (In a similar way Bertheau). But the ellipsis of a “yesterday” before this שִׂלְשׁוֹם would be without any linguistic analogy; and in a section which introduces subsequent admonitions a reminder of teachings formerly given seems little appropriate. For this reason the K’ri in the sense above given is unquestionably to be preferred. [S. and M. prefer the adverbial rendering; the majority of the English commentators with the E. V. the substantive.—A.]—With counsels and knowledge, so far forth, viz., as these are contained in the “princely words.”
Pro_22:21. To make known to thee the certainty of the words of truth. “Correctness, verity,” as e.g. in the Targ. on Jer_22:13; Jer_22:15; Sam. Gen_15:6 (where it is made equivalent to צֶדֶק, “righteousness”). Comp. the Chaldee קוּשְׁטָא in the Targ. on our passage.—That thou mightest be able to return words of truth to them that send thee. “Words, truth,” a sort of apposition, describing the discourse to be conveyed as consisting of words which are “as it were themselves the truth” (Umbreit, Elster). The expression is like the “words consolations, i.e. consoling words,” in Zec_1:13.—The “senders” (comp. Pro_10:26) are here naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart; or again, that “he may know how to bring home to them in all things true and not false or erroneous report” (Hitzig).—[Holden unnecessarily makes the suffix of the participle represent an indirect object; “them that send unto thee.” For the construction “words truth” see Green, § 253, 2.—A.]
3. Pro_22:22-29. Admonition to justice toward others, especially the poor and distressed.—Rob not the poor because he is poor. דָּל is the depressed, the straitened, he who is deprived of help for judicial contests and other cases of want, and who therefore needs the protection of the more powerful and the more prosperous.—And oppress not the poor in the gate, i.e. in the place where courts are held; comp. Job_5:4; Job_31:21; Psa_127:5.—[Comp. Thomson‘s Land and Book, Pro_1:31; and other works illustrative of Oriental usages, passim.—A.]
Pro_22:23. For Jehovah will conduct their cause. The emphatic announcement of the reason for the warning in the preceding ver.; comp. Pro_23:11. With respect to the just punishment threatened in clause b, comp. Mat_18:32 sq.—[God is not merely a formidable because an all-just and almighty advocate, appearing before the unjust tribunal, in behalf of the wronged; He is not merely a judge sitting in a higher court of appeal; He is the executor of the universal laws of justice to which the judges as well as the arraigned of earth are alike amenable. When Jehovah “cheats or spoils” it is in vindication and not in violation of eternal justice and right. Fuerst makes the “life” an adverbial modification, and not the object, so that it expresses the extent of his work, “even to the life.”—A.]
Pro_22:24-25. Warning against intercourse with men of violent temper, like Pro_26:21; Pro_29:22; comp. Jam_1:20.—And with a furious man thou shalt not go, lit., “go not along with him.”—And prepare a snare for thy soul; viz., the passion that would become a snare, a fatal net for thee (comp. Pro_20:25).—With the warning against suretyship in Pro_22:26-27, comp. Pro_6:1-4; Pro_11:15; Pro_17:18; Pro_20:16.
Pro_22:28. Warning against the violent removal of boundaries; comp. the prohibitions of the Law; Deu_19:14; Deu_27:17; and also Job_24:2; Hos_5:10; and below, Pro_23:10-11.
Pro_22:29. Seest thou a man diligent in business. The verb, a Perf. Kal, is conditional; “if thou seest;” comp. Pro_6:22. מָהִיר, apt, active, expert (Luther, endelich).—Before kings shall he stand (Z. “may he set himself”), viz. to serve them, to receive their commands, comp. 1Sa_16:21-22.—He shall not stand before mean men. Lit., “men in the dark,” homines obscuri, ignobiles (Vulg.). The antithesis to the “kings” is naturally an idea of a somewhat general and comprehensive kind, describing those who belong to the low multitude, the plebeians. To generalize the idea of “king” in like manner, as if it here expressed something like “noble, rich,” is therefore unnecessary (in opposition to Hitzig on this passage). [Lord Bacon says: Of all the qualities which kings especially look to and require in the choice of their servants, that of despatch and energy in the transactions of business is the most acceptable, etc., etc. There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable (De Augmentis Scientiarum, Lib. VIII.)].
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL
There are only two main ideas with the presentation of which this section is concerned; these, however, are thoughts of no slight weight and significance. That true wisdom, which is indeed one with firm confidence in God, is to be secured and maintained above all things else, the introductory admonition (Pro_22:17-21) brings out with earnest emphasis. And that such wisdom as this should manifest itself in a demeanor toward one’s fellow-men just and kind in all directions,—to impress this is the single aim and end of the hortatory and admonitory addresses that follow in Pro_22:22-29.—For not merely the warnings against the unrighteous plundering of one’s neighbors (Pro_22:22-23), against passion and a ruinous familiarity with the passionate, and against a wicked removal of boundaries, have this end in view,—but also the cautions against suretyship, which are apparently brought forward merely as prudential suggestions (Pro_22:20; Pro_22:27), and against the wasting of executive talents and skill in the service of insignificant masters (Pro_22:29), fall under the same generalization, so far forth as both kinds of unwise conduct point to an intentional hiding of the talent received from the Lord, and to an inclination to the low and the common, which is as wilful as it is unprofitable and contemptible. He who through inconsiderate suretyship for unworthy men deprives himself of the means of a free and vigorous efficiency in life, puts his light under a bushel quite as really, and with no less guilt than he who fritters away his strength in a narrow and obscure sphere of labor, rather than by earnest striving for an influential station seeks to make the results of his activity the common property of many. Comp. Mat_5:14-16; Mat_25:24; Joh_3:20-21; Joh_7:4.
These two main truths,—the praise of wisdom as the source of all real confidence in God, and the subsequent admonition to righteousness in many particulars, meet in the idea of Faith, or obedient consecration to the invisible holy God, as the sum of all true wisdom (Pro_22:19). Put in form as the leading thought in a homiletic discussion, this fundamental idea would be expressed in some such way as this: On faith in God as the ground of all righteousness and the end of all “wisdom;—or, Faith (confidence in God) as the basis and end of all wisdom.—Stöcker (regarding the whole as a direct continuation of Pro_22:1-16): Admonition to seek after a good name.—Starke: Admonition to obedience to the true wisdom (17–21), to right treatment of the poor (22, 23), to the avoidance of intercourse with bad men (24–27), and to a scrupulous regard for boundaries (28, 29).
Pro_22:17-21. Zeltner: All the world’s pleasure is to be accounted nothing in comparison with the true, sweet pleasure which comes from the word of God. This they know who have tasted the sweetness of this word (Heb_6:5).—J. Lange: Where the good will to obey is wanting, there all teaching and preaching are vain. This is the reason why so many hundred sermons are heard by the majority without profit.—He who is heartily and willingly obedient to Christ finds in this no burden; in Christ’s obedience consists rather the highest joy.—R. Florey (on Pro_22:17-19; see Hirtenstimmen an die Gemeinde im Hause des Herrn, II., Leips., 1849): In the training of your children let your hope be directed to the Lord; for 1) the word of the Lord gives the right direction; 2) His service gives the right strength; 3) His grace gives the right power besides.—Th. Hergang (Reformationspredigt) on Pro_22:17-19; (see Sonntagsfeier, 1861, p. 357): What a blessed duty is it to hold in honor the memory of such men as have deserved well in the true culture of their own and succeeding times! [A. Fuller (Pro_22:17-18): If we study the Scriptures as Christians, the more familiar we are with them, the more we shall feel their importance; but if otherwise, our familiarity with the word will be like that of soldiers and doctors with death—it will wear away all sense of its importance from our minds.—Trapp (Pro_22:19): Only a Divine word can beget a Divine faith.]
Pro_22:22-29. Starke (on Pro_22:22-23): If the Lord efficiently sympathizes with those who are in outward poverty, still more does He do this for the spiritually poor, who are of broken heart and tremble at His word (Isa_66:2).—[Arnot (on Pro_22:22-23): There is a causal connection and not merely a coincidence between the spread of God’s word and the security of men’s rights in a land. As worship rises to heaven, justice radiates on earth. If faith go foremost, charity will follow.—Lawson (Pro_22:22): For magistrates to be guilty of the crime of oppression, is a perversion of an institution of God into an engine of abominable wickedness.—(On Pro_22:23): The unjust spoiler has the mercy of God against him as well as His justice.—Trapp (on Pro_22:23): A poor man’s livelihood is his life. God, therefore, who loves to pay oppressors home in their own coin, will have life for life.—Lord Bacon (on Pro_22:24): It is of the first importance for the peace and security of life to have no dealings with passionate men, or such as easily engage in disputes and quarrels; for they will perpetually involve us in strife and faction, so that we shall be compelled either to break off our friendship, or disregard our own safety.—Bridges (on Pro_22:26-27): In “devising liberal things” we must combine scrupulous regard to justice and truth. Else our charity will prove the scandal, instead of the glory, of our profession.]—Melanchthon (on Pro_22:28): The injunction (that boundaries are not to be removed) may by a simple allegory be expanded to this prohibition; that laws in general that are venerable from their age are not to be altered, except in case of the most pressing and obvious need.—Von Gerlach (On Pro_22:29): Peculiar facility and ability God will bring into an appropriate sphere of action.—[Trapp: A diligent man shall not long sit in a low place. Or if he do all the days of his life, yet if his diligence proceed out of conscience, “he shall stand before the King” of kings when he dies.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–21Here begins another division of the book, marked by…
Here begins another division of the book, marked by those encouragements to the pursuit of wisdom, which are found in the earlier chapters. It will be observed that at Pro. 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see Introduction).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv17, 18, 19, 2117. Bow down thine ear — Listen with reverence…
THE WORDS OF THE WISE.
17. Bow down thine ear — Listen with reverence and attention.
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My knowledge — That which I communicate — my instruction: with special reference to that about to be imparted.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–2117. the words of the wise] Comp. Pro_1:6, Pro_24:23.
17. the words of the wise] Comp. Pro_1:6, Pro_24:23.
III. Second Collection of Proverbs
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Chap. Pro_22:17 to Pro_24:22
A short Preface or Introduction, Pro_22:17-21.
The body of the Collection, Pro_22:22 to Pro_24:22.
17–21. This short paragraph is at once a conclusion and an introduction, a pause in the continuous teaching of the same Teacher, in which he sums up what had gone before, and opens the way for further instruction. In our present Hebrew text there is no break between the 16th and 17th verses of this chapter, but there is a slight break, to which however no special importance can be attached, between the 21st and 22nd verses. The R.V. is so printed as to indicate the commencement of a new section at Pro_22:17, and of a fresh paragraph at Pro_22:22.
On the characteristics of the Section see Introduction, pp. 36, 37.
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Ellicott's Commentary for English Readers1878 · Public DomainOn vv17, 18, 19, 214. AN INTRODUCTION, CONTAINING AN EXHORTATION TO “HEAR THE…
4. AN INTRODUCTION, CONTAINING AN EXHORTATION TO “HEAR THE WORDS OF THE WISE,” SERVING AS A HEADING TO Pro_22:22 to Pro_24:22 (Pro_22:17-21).
(17) Hear the words of the wise.—Comp. chap 1:6. As “wise” is in the plural number, it would seem as if the following section contained proverbs written by others than Solomon, though they may have been collected by him. (Comp. Pro_24:23.)
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The Pulpit Commentary1880 · Public DomainOn vv17–21Ver. 17-ch. Pro_4:20 Pro_5:1) The words of the wise;…
Ver. 17-ch. Pro_4:20 Pro_5:1) The words of the wise; verba sapientium, Vulgate. "Wise" is in the plural number, showing that this is not a portion of the collection called, "The Proverbs of Solomon", (Pro_10:1) but a distinct work. (For the term, see note on Pro_1:6) My knowledge. The knowledge which I impart by bringing to notice these sayings of wise men. Septuagint, "Incline (paraballe ) thine ear to the words of wise men, and hear my word, and apply thine heart, that thou mayest know that they are good.
Vers. 17-21. The words of the wise to be taken to heart.
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I THEY YIELD DIVINE PLEASURE (Ver. 18) And all the pleasure of the world is not to be weighed against it. Let those who have "tasted of the good Word of God" bear their witness. The human soul is made for truth, and delights in it. There is pleasure in grasping a mathematical demonstration or a scientific law; and the successful inquirer may shout his "Eureka!" with joy over every fresh discovery. But above all, "how charming is Divine philosophy! that which traces the clear path of virtue, warns against vice, shows the eternal reward of the former and the doom of the latter, Received with the appetite of faith, Divine truth is food most sweet.
II THEY LEAD US ON TO CONFIDENCE IN GOD. (Ver. 19) And this is our true foundation. He is Jehovah, the Eternal One. He is the Constant One. His Name is the expression of mercy, of truth, and of justice. To love and to trust him is to be in living intercourse with all that is true and beautiful and good.
III THEY ARE RICH IN MANIFOLD INSTRUCTION. (Ver. 20) They are "princely words," i.e. of the highest and noblest dignity. Prone to sink into the commonplace, the mean, the impure, they lift us to high views of our calling, our duty, and oar destiny.
IV THEY PRODUCE, JUSTICE OF THOUGHT AND SOUNDNESS OF SPEECH. (Ver. 21) Thought and speech together form the garment of the soul. It is only the living sap of God"s truth within us which can impart greenness and beauty, blossom and fruit, to the life. As water rises to the level from which it descended, so does all truth received into the soul go back in some form to the imparter, in thanks and in blessing. J.
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The Biblical Illustrator1887 · Public DomainOn vv17, 21Bow down thine ear, and hear the words of…
Pro_22:17-21
Bow down thine ear, and hear the words of the wise.
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Spiritual verities
I. The experimental knowledge of them is a transcendent blessing. They are excellent things in themselves--things that reveal a spiritual universe, a glorious Redeemer, and an ever-blessed God. But the verses teach that a knowledge of them is a transcendent blessing. They teach--
1. That such a knowledge affords pleasure. It is a pleasant thing. What said Paul? I count all things but loss for the excellency, etc.
2. That such a knowledge enriches speech. They shall withal be fitted in thy lips.
3. That such a knowledge inspires trust in God. That thy trust may be in the Lord.
4. That such a knowledge establishes the faith of the soul. A man to whom these spiritual verities are an experience is not like a feather tossed by every wind of doctrine, but like a tree, so rooted and grounded in faith as to stand firm amidst the fiercest hurricanes that blow. Such a mans faith stands not in the wisdom of man, but in the power of God.
5. That such a knowledge qualifies for usefulness. That thou mightest answer the words of truth to them that send unto thee.
II. The experimental knowledge of them is attainable. The method for attainment involves four things.
1. Communication. These spiritual verities come to the soul in the words of the wise. Have not, says the writer of these verses, I written to thee excellent things in counsels and knowledge? Men do not reach this knowledge as they reach a knowledge of scientific truth--by their own researches and reasonings. It is brought to them in a communication--a communication from holy men who spake as they were moved by the Holy Ghost.
2. Attention. Bow down thine ear, and hear the words of the wise.
3. Application: Apply thine heart unto my knowledge.
4. Retention. It is a pleasant thing if thou keep them within thee. (D. Thomas, D.D.)
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The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v17Pro_22:21. Them that send unto thee, rather “them that…
CRITICAL NOTES.—
Pro_22:21. Them that send unto thee, rather “them that send thee.” “The senders here,” says Zöckler, “are naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart.”
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MAIN HOMILETICS OF THE PARAGRAPH. Pro_22:17-21
TRUST FROM KNOWLEDGE, AND BLESSEDNESS FROM TRUST
I. Knowledge of God must go before faith in God. There must be a knowledge of the existence, character, and power of any person before there can be any trust in him. God is not so unreasonable as to expect men to put trust in Him unless they have some grounds for their trust. Hence the Bible especially aims to make men acquainted with the Being upon whom they are called to exercise faith, by declarations concerning His character, and by a history of His doings in the past, and reminders of what He is doing in the present. Sometimes God points to the visible creation as a source whence men may obtain knowledge concerning Him, and come to exercise trust in Him. This is the drift of the sublime passage in Isaiah 40, in which Jehovah seeks to bring Israel, by a consideration of His creative power and wisdom, to confide in His Almighty strength. (Pro_22:27-29.) Sometimes He appeals to His dealings in the past as a ground of faith in His character and purposes in the present. What iniquity have your fathers found in me, that they are gone far from me? (Jer_2:5.) The Son of God appeals to His Father’s love as a basis of faith in Himself. (Joh_3:16.) Paul speaks of the way of salvation as a “knowledge of the glory of God in the face of Jesus Christ” (2Co_4:6.), because without knowledge there can be no faith, and an enlightened knowledge will certainly lead to faith. The preacher here points to the necessity of gaining this true wisdom, the knowledge of Jehovah, as the means of begetting trust in Him.
II. Real blessedness will follow faith in God. A child can have no lasting and real joy in its life, unless it has faith in his father’s love and wisdom. He feels instinctively that he is dependent upon that father, that much of his future well-being depends upon what that father is and does, and if he cannot be sure that he has his real welfare at heart, it will throw a dark shadow over his young life, which will deepen as he becomes more and more capable of realising his position. It is a worm at the root of all our peace of mind to distrust where we must depend. All men must feel that they are dependent upon God, and yet most men live, and perhaps most die, without giving Him that trust which alone can give them peace, and which those who know Him testify that He fully deserves. The testimony of those who knew is “Blessed is the man that trusteth in the Lord, and whose hope the Lord is.” (Jer_17:8.) And it is because of its trust-begetting character that Solomon here declares that true knowledge—knowledge concerning Jehovah—is “pleasant” to the soul.
III. Faith in the heart will manifest itself in the lip. A perfume may be hidden in the casket, but whenever the lid is lifted it will make its presence known. The tongue will speak sometimes of that which fills the heart, and when it does not do this in a direct manner there will be a tone in the conversation which will tell men what the soul prizes most. Knowledge in the heart will bring wise words to the lips—the love of truth will result in the answer of truth.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_22:17. This sounds like the opening of the earlier Proverbs, chap. Pro_5:1; Pro_8:1. The repetition is significant. The life of the soul is attention. If that be persevered in, all things follow. God only can give saving light. And yet by laws like the planetary system, He will give it on the bending of the ear. Alas for us! we will not even do this much without His influence. Nevertheless He urges the promise. (See Miller’s rendering in the additional notes at the beginning of this paragraph.) It is a law, though it be a law of grace. God has framed it. Hear outwardly, and thou shalt feel within. Such is our nature (chap. Pro_2:1-5), and it is shrewd to use it. The inclining is from Him; but the advice also is from Him! Shrink not from the advice because His strength is needed to make it His chosen instrument.—Miller.
We may mark that, whereas in the beginning of Proverbs the Wise Man had often called on his son to fasten attention on him, saying, “My son, my son;” now, after so much said, he supposeth that he needeth not to be called upon, and therefore speaketh unto him, without his usual compellation. And surely when much hath been said, to need still much calling on, sheweth much neglect of what hath been said, and much unworthiness to have been an hearer of it. And yet because in the best some rousing of attention is requisite, the Wise Man here lifteth up his voice, to cause a careful bowing down of the ear to his words. He would therefore have attention so to bow down the ear, as to make it as it were a bed, wherein the words of the wise might rest; because that is it which will bring true rest unto the heart.… But we may further note, that whereas he would have him to hear the words of the wise, it is to his knowledge that he would have him apply his heart. For we may hear the words of the wise men of this world, we may hear the words of human learning and understanding, and much good is to be gotten from them; but we must apply our hearts unto the knowledge of God’s word, and so far receive the other as they agree with that, or are not repugnant unto it. Or else hear the words of the wise, whosoever they be, if they be the words of wisdom which they deliver. But if their actions teach otherwise than their words do, apply not thine heart to follow their example. Let rather my knowledge instruct thee, that the heart may be as well applied to doing, as the ears to hearing.—Jermin.
Pro_22:18. It will last when we get it. This is the wonder to others. Here one has been trying to be a better man, and begins to be one from a sudden epoch. Others wrestle with their faults, and fall back into them again. Nothing can be more fitful than all moral reformations. But here, in spiritual life, a flash shoots up, and we never return to darkness. Why is this? Because it is pleasant, says the proverb. It becomes fixed because of its principle as of a second nature.… When we watch over right words, which (Orientaliter) stands for all right actions, God rewards us by making them “pleasant,” and so, even as in heaven itself, they become fixed as the very habit of our lips.—Miller.
Many there are whose lips do speak the words of wisdom, but they are not fitted upon their lips.… The reason whereof is, because the words of wisdom are not seated in the heart. For though the lips may give themselves motion and the head may furnish them with matter, it is the heart that fitteth the lips.—Jermin.
It will give thee most high satisfaction if thou dost so heartily entertain them, and thoroughly digest them, and faithfully preserve them in mind, that thou art able withal to produce any of them as there is occasion, and aptly communicate for other men’s instruction.—Bp. Patrick.
Pro_22:19.—
1. The particularity of address—“to thee, even to thee.” In the days of prophetic inspiration, it was no unusual thing for the servants of God to receive express commissions to individuals, in which they alone were concerned. But the whole Book of God—the entire “word of His testimony”—should be considered by every one as addressed to him; as much so as if there were no other human being besides himself, and as if it had been “given by inspiration” to himself alone. There is no room for any saying, as Jehu did of old—“To which of all us?” The answer would, in every case, be—To each of you all—to thee—to thee—to thee. Not that there is no such thing as, “rightly dividing the Word of Truth;” not that there are no portions of it that have a special appropriateness of application to the characters and circumstances of individuals. Still, the great truths of the Word are alike to each and to all. And speedily a man may be placed in one or other of the peculiar situations to which the different portions of it are adapted! I know of nothing more important than for every individual to bring divine lessons home to himself. Too often, alas! we forget personal amidst general application of particular truths. We think of them as intended for men, and forget that they are designed for us. Would you then profit by what you hear?—keep in mind that what is addressed to all is addressed to each—“to thee, even to thee.”—
2. Mark the emphasis on the time—“this day.” We set a mark, in our minds, on days that have been rendered memorable by events of special interest. Would Noah, think you, ever forget the day of the year on which he and his family entered the ark, and when “the Lord shut him in?” or the day on which he again stepped out of it upon the green earth, to be the second father of mankind? Would the shepherds ever forget on what night of the year the angelic messengers, amidst the light of the glory of the Lord, announced to them the Divine Saviour’s birth, and when “the multitude of the heavenly host,” bursting on their sight, “ascended jubilant,” saying “Glory to God in the highest, and on earth peace, good will toward men?” Or would Cornelius ever forget the day and the hour when the angelic visitant directed him to that instruction whereby he and all his house should be saved? You, it is true, have many times heard the words of truth. Let me, however, remind any of you who have thus often heard, and who still neglect them, of the importance to you of each day that you enjoy the privilege. Every time you thus hear them, your eternal all depends on the reception you give to the message of God. This day may be important indeed, for it may be the last on which Divine truth shall sound in your ears. O that it may be a day to be sacredly and joyfully remembered by every sinner now present, as the day on which he first felt its inestimable preciousness to his soul! If you thus bear, and thus improve the opportunity, the day will not be obliterated from your memory by the lapse of eternity. There is one thing of which with emphasis it may be said to each individual sinner, It is “to thee, even to thee:—I mean the message of the Gospel—the message of free mercy through the Divine Mediator. There is no exception; there is no difference. The law speaks to each, “to thee, even to thee”—its sentence of condemnation. The Gospel speaks to each—“to thee, even to thee”—its offer of free, full, immediate, irrevocable pardon on the ground of the universal atonement. To every fellow creature we can say—An adequate atonement has been made for all; therefore for thee—“for thee, even for thee;” and on the ground of that atonement does divine mercy come near to thee—“to thee, even to thee”—with the offer of forgiveness, acceptance, and life. “This day” is the message of life again “made known” unto thee, O sinner; and there is no obstacle to thine acceptance and enjoyment of it, but what is in thyself;—none in God; none in Christ; none in the atonement; none in the divine offer of its virtue to mankind. “To thee is the word of this salvation sent;” and “now is the accepted time, now the day of salvation.”—Wardlaw.
Only a divine word can beget a divine faith, and herein the Scripture excels all human writings, none of which can bring our hearts to the obedience of faith. “I can speak it by experience,” says Erasmus, “that there is little good to be got by the Scripture, if a man read it cursorily and carelessly; but if he exercise himself therein constantly and conscionably he shall feel such a force in it, as is not to be found in any other book whatsoever” “I know,” saith Peter Martyr, “that there are many who will never believe what we say of the power of God’s Word hidden in the heart; and not a few that will jeer us, and think we are mad for saying so. But oh that they would be pleased to make trial! Let it never go well with me—for I am bold to swear in so weighty a business—if they find not themselves strangely taken and transformed into the same image.” The Ephesians “trusted in God” so soon as they heard the word of truth. They “believed” and were “sealed.” (Eph_1:13.) And the Thessalonians’ faith was famous all the world over, when once the Gospel “came to them in power.” (1Th_1:5-8.)—Trapp.
Pro_22:20-21. How the preacher labours! Let us begin at his most expressive terminus. We are to be sent for! some certain day. “Those that send” is but the proverbial cast. “Him that sends” is the more perfect meaning. As sure as the stars we shall be sent for one day; and one thing will be exacted from us, and one only in the creation, and that is light. The man without light perishes. Solomon says, his whole aim has been to press light on the sinner.… “Have I not done,” he says, “and that under Scriptural promises, the very best things to secure my object? And is not that object, now that I might make thee to know the verity of the words of truth!” This Hebrew is very peculiar. “Words of truth” are easily uttered. “Counsels and knowledge” of the deepest sort may be in the minds of infidels. We may teach a child the very intricacies of faith. But there is a “verity” at its deepest root that the natural man cannot perceive. (1Co_2:14.) To express this, Solomon uses a very infrequent word. It means (in radice) to weigh out so as to be exact. That I might make thee to know the exactness of words of truth. The meaning is that verity which is seen by a Christian eye.—Miller.
Surely if anything be worthy of sending for, worthy of going for, then are the words of knowledge and truth. If they may be had for going or sending, who should not go, who should not send, whither should we not go, whither should we not send? They are they which must bring us to heaven and to happiness. Or else to take the sense another way, and in a spiritual application of the words: Who are they that send unto us? What are the words of truth that we must answer unto them? They that send unto us are God the Father, God the Son, and God the Holy Ghost. God the Father sendeth His blessings, God the Son His merits, and God the Holy Ghost His graces. The words of truth that we must answer are the words of thankful obedience.—Jermin.
The certainty of the words of truth. The evidence of the divinity of the Bible, instead of ever being shaken by all the efforts of infidelity, has been augmenting from the beginning hitherto. Its external evidence has grown in the fulfilment of its predictions. Its internal evidence, though in one sense ever the same, has, in another, been increasing also; inasmuch as it has stood its ground amidst all the advances of human knowledge, and men have never been able to improve upon it or to get before it:—and it is the one only book of which this can be affirmed. And its experimental evidence,—the manifestation of its truth in its saving influence,—in its power to dislodge and change the evil passions and habits of the worst of men,—has multiplied by thousands and tens of thousands of dead and living witnesses. In our own days, we have but to point, not only to cases of revival in our own land, in which the gospel has proved itself “mighty through God” to the pulling down of the strongholds of worldliness and corruption, and turning hearts long alienated to God,—but to the lands of heathen idolatry and cruelty and vileness, wherever Gospel truth has found its way and has been embraced. There, in the marvellous changes that have been effected,—in the contrast between previous stupidity and pollution, and heartless and murderous ferocity, to intelligence, and purity and virtue, and peace, and harmony, and happiness, we have the triumphs of the Cross, and the manifestation of the “certainty”—the divine certainty—“of the words of truth.” They have thus shown themselves to be indeed “excellent things” by the excellence of their effects. We call upon all to examine for themselves. The Bible courts examination. It is the unwillingness and refusal to examine, that is most to be deplored. The genuineness of its writings, the authenticity of its histories, the reality of its recorded miracles, the fulfilment of its prophecies, the sublimity and consistent harmony of its doctrines, the purity of its precepts, the origin of its commemorative ordinances, and its tendency to personal and social virtue and happiness,—all court examination. The testimony of the celebrated Earl of Rochester, when converted from infidelity and profligacy to Christianity and virtue, will be found the truth. Laying his hand on the Bible, he would say—“This is true philosophy. This is the wisdom that speaks to the heart. A bad life is the only grand objection to this Book.”—Wardlaw.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v17These proverbs are very unlike the preceding in tone,…
These proverbs are very unlike the preceding in tone, and style. The author's own personality is brought distinctly into view (Pro_22:17-21; Pro_23:15); he had a high opinion of the value of his maxims; he arranges them in strophes, not in couplets.
18. Fitted] RV 'established together,' i.e. ready (1Pe_3:15).
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20. For excellent things RM suggests 'heretofore.' Perhaps we should read 'triply': cp. Hos_8:12 RV.
21. RM 'Them that send thee,' i.e. his parents. Perhaps it ought to be, 'them that ask thee' (1Pe_3:15).
27. If the debtor has failed to meet his obligation and the unlucky surety has no money, the creditors will seize the poor man's scanty belongings, even to his bed.
28. Landmarks were of extreme importance when there were no fences: see on Rth_2:22.
29. Stand before] i.e. serve (1Sa_16:21; 1Ki_10:8).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v19(See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn vv17–21v. 17. Bow down thine ear, inclining it in…
v. 17. Bow down thine ear, inclining it in the attitude of the most careful attention, and hear the words of the wise, and apply thine heart unto my knowledge, that presented by the inspired author in this new section of the Book of Proverbs.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17, 20General Information:
General Information:
Verse 17 begins the introduction to a new section of the Book of Proverbs.
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Incline your ear and listen
Here the word "ear" represents the person who is listening. The writer speaks of listening attentively to someone as if it were leaning forward so that the ear is closer to the one speaking. See how you translated "incline your ear" in Proverbs 4:20. AT: "Pay attention and listen" or "Listen attentively" (See: Synecdoche and Metaphor)
the words of the wise
"what wise people say"
apply your heart to
This is an idiom. AT: "do your best to understand and remember" (See: Idiom)
my knowledge
The person speaking is probably the same as the father from Proverbs 1:8. He may be speaking of "the words of the wise" as "my knowledge." The abstract noun "knowledge" can be stated as "know." AT: "the knowledge I have, which I am sharing with you" or "what I know" (See: Abstract Nouns)
all of them are ready on your lips
The person being ready to speak is spoken of as if it were the words that were ready. AT: "you are able to speak of them at any time" (See: Metonymy)
today—even to you
"today. Yes, I am teaching you," The speaker is emphasizing that it is the hearer, not someone else whom he is teaching, and he is teaching the hearer because the hearer needs to learn. If it is awkward in your language to emphasize in this way, you can emphasize in another way or the words "even to you" can be left untranslated.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17, 2022:17–24:22 This section is ascribed to a group called…
22:17–24:22 This section is ascribed to a group called the wise. Who they were is unknown. There is a reference to thirty sayings (22:20), and the wisdom sayings that follow can be divided into thirty sections that are similar to an Egyptian composition called the Instruction of Amenemope, which is also divided into thirty chapters.
22:17-21 As with the prologue that opens the book of Proverbs (1:2-7) and the introductions to the individual discourses (see 1:8-9; 2:1-11), this section begins with an encouragement to listen. This wisdom is more than good practical advice—its purpose is to inspire trust in the Lord.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv19–20 He showeth what the end of wisdom is: to…
He showeth what the end of wisdom is: to wit, to direct us to the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–21 Pro 22:17 Bow down thine ear, and hear the…
Pro 22:17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
Ver. 17. Bow down thine ear and hear.] Here begins, say some interpreters, the third book of Solomon’s Proverbs - as the second began at chapter ten. And indeed he here seems to assume a new kind of bespeaking his son, different from his discourse in the preceding twelve chapters; and much like that in the first nine.
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And apply thy heart, &c.] q.d., Call up the ears of thy mind to the ears of thy body, that one sound may pierce both at once; otherwise thou wilt be like the wolf in the fable: thou wilt never attain to any more divine learning than to spell Pater, father, and when thou shouldst come to put together, and to put thy heart to it, as Solomon’s phrase here is, instead of Pater father thou wilt say Agnus, thy mind running a-madding after profit and pleasures of the world, as hath been once before noted.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–21 Of the wise; of wise and holy men of…
Of the wise; of wise and holy men of God.
Apply thine heart; thirst after it, and give of thyself to the diligent study of it.
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My knowledge; the knowledge of God, and of thy several duties, which I am here delivering to thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v17 Solomon here changes his style and manner of speaking.…
Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. 10, he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. 24, he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart.
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II. Arguments to enforce this exhortation. Consider,
1. The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others.
2. The clearness of the discovery of these things and the directing of them to us in particular. "They are made known, publicly known, that all may read, - plainly known, that he that runs may read, - made known this day more fully than ever before, in this day of light and knowledge, - made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before tomorrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged." We cannot say of these things, "They are good things, but they are nothing to us;" no, they are of the greatest concern imaginable to us.
3. The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction (Pro 22:18): "It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould." The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, Pro 2:10. (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. "Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them."
4. The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, Pro 22:19. We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: "That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God." Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, Joh 7:17. (3.) That we may be useful and serviceable to others for their instruction: "That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle," or (as the margin reads it) "to those that send thee, that employ thee as an agent or ambassador in any business." Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God's commandments will be best able to give a reason of the hope that is in them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv17–21 Bow down thine ear, and hear the words of…
Bow down thine ear, and hear the words of the wise,.... Here begins a new part or division of this book. According to some, the "third"; the "first" ending with Pro 9:18, the "second" at Pro 22:16, and a "third", beginning here, and ending with Pro 24:34. It is certain that what follows from hence to the end of that is written in another style, by way of exhortation, caution; and instruction, and is directed to particular persons: as here an exhortation is made to Solomon's son, or to those that attended his instruction; or rather to the children of Wisdom, that is, Christ; to listen attentively to "the words of the wise"; of Solomon, and other wise men before him, or contemporary with him; or rather of Wisdom and her maidens, Christ, and the wise men sent by him; who are made wise to salvation, and furnished for every good work by him, from whom the words of the wise come; and who speak the wisdom of God in a mystery; and whose doctrines are to be heard and received, not as the word of men, but as the word of God;
and apply thine heart unto my knowledge; the knowledge of divine and spiritual things Christ instructs in, and the knowledge of himself; which is preferable to all other knowledge, and to thousands of gold and silver; and in comparison of which all things are but loss and dung; and therefore should be applied unto with intenseness of mind, and cordially received.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 18, 20, 21 My knowledge - The knowledge of God, which I…
My knowledge - The knowledge of God, which I am here delivering.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 18, 19, 21 Verse 17. Bow down thine ear] From this to…
Verse 17. Bow down thine ear] From this to the end of Pr 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given.
I shall give a paraphrase of this very important passage: -
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I. Solomon addresses his pupils on the use of his past teachings. See on Pr 22:6.
1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard.
2. He speaks knowledge - gives doctrines true in themselves, and confirmed by observation and experience.
3. These are to be heard with humility and deep attention: "Bow down thine ear."
4. They must not only be heard, but meditated and pondered: "Apply thine heart to my knowledge."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Pro 22:17-18. Bow down thine ear, &c. — From…
Pro 22:17-18. Bow down thine ear, &c. — From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. — Bishop Patrick. Hear the words of the wise — Of wise and holy men of God. And apply thy heart unto my knowledge — The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them — Namely, the words of the wise; within thee — Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips — Fitly expressed; or, shall be disposed, or ordered, as יכנוsignifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–21 This is the commencement of a new and entirely…
This is the commencement of a new and entirely distinct section, opening, after the fashion of Pro 3:1, Pro 3:21; Pro 4:1; Pro 7:1; with a general exhortation Pro 22:17-21 and passing on to special precepts. The “words of the wise” may be a title to the section: compare Pro 24:23. The general characteristics of this section appear to be
(1) a less close attention to the laws of parallelism, and
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(2) a tendency to longer and more complicated sentences. Compare the Introduction to Proverbs.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On v17 Solomon here changes his mode of address. From the…
Solomon here changes his mode of address. From the tenth chapter he had chiefly given detached, sententious aphorisms in an antithetical form; contrasting right and wrong principles with their respective results. His observations are now more connected and personal, and, like a wise minister, he preaches to his people, not before them; preaching to them, not only in the mass, but in contact with their individual consciences.
The wise man here ’shews the power and use of the word of God.’†1 He begins with an earnest call to attention. He was speaking no ordinary matters, but the words of the wise. Bow the ear — apply the heart unto my knowledge†2 as to a message from God. LORD! "waken mine ear to hear as the learned." (Isa 50:4 .)
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Observe the attractiveness of wisdom. It is a pleasant, no less than a profitable, thing. And who is not alive to the call of pleasure? Yet incomprehensible is it to the world to connect religion with pleasure. It spoils all their pleasure. And what amends can it make? It includes in their view much to be done, but nothing to be enjoyed; something very serious, perhaps important in its place; but grave and gloomy; a duty, not a privilege. Yet how little has our profession wrought for us, if it has not realized it as a pleasant thing; if it has not adorned it with somewhat of an angel’s face! Often indeed by our own fault it fails to comfort and invigorate us; a body indeed of truth, but "a body without the spirit" — cold and lifeless. It is a pleasant thing only, if we keep it within us.†3 Heart-religion conveys vital happiness. The fruit is of "the tree of life;"†4 its taste "sweeter than honey or the honey-comb."†5 "Thy words were found, and I did eat them, and thy word was unto me as the joy and rejoicing of my heart." (Jer 15:16 .)
Mark also the connection between the religion of the heart and of the lips. Keep it within thee. "Let this word dwell in your heart;" and how graceful will be the furniture of the lips, fitting them to speak with natural simplicity, and suitable application!†6 When "the heart is inditing a good matter, the tongue" is as "the pen of a ready writer." (Psa 45:1 .) It becomes "as choice silver." The words are fitted ’like a string of rich and precious pearls.’†7 "The lips of the righteous feed many."†8 Yet the words will be but little fitted in the lips,†9 "where there is no treasure in the heart." Never let the mouth attempt to "speak of wisdom," until "the meditation of the heart has been of understanding." (Psa 49:3 .)
But how powerless are even the words of wisdom without personal application! Let each for a while isolate himself from his fellow-men, and be alone with God, under the clear, searching light of his word. If prayer be cold; graces be languid, privileges be clouded, and profession unfruitful, is it not because religion has been taken up in the gross, without immediate personal contact with the truth of God? O my soul, the message of God is to thee, even to thee†10 — this day. "To-day, while it is called to-day,"†11 welcome his voice with reverential joy. "Take fast hold of his instruction, for it is thy life." (Pro 4:13 .) That thy trust may be in the LORD; that thou mayest claim thine interest in him; that thou mightest seal his truth upon thine heart — he hath made it known to thee, even to thee. Believe, love, obey; be happy here, and for eternity. And who can doubt the excellency of the things that are written, so rich in counsel and knowledge — ’words fit for a prince to speak, and the best man in the world to hear?’†12 Such free, such pleading, invitations!†13 Such deep manifestations of the divine counsels!†14 Such wise, earnest, parental warning against sin!†15 Such encouraging exhibitions of the service of God!†16 Such a minute and practical standard for relative life and social obligation!†17
But let us not forget the great end of this Revelation — that we may know the certainty of the things; that we may give an answer concerning our confidence. The Gospel itself was written with a special reference to this important end.†18 Yet this confidence is a Divine attainment. "The word must come with power, and with the Holy Ghost," in order to come "with much assurance." (1Th 1:5 .) That cannot be a sound faith, which does not extend to the whole of the testimony. And even a general admission of the authority of the whole, without an individual application, would, if carefully analyzed, prove to be a want of cordial reception of any part of the revelation. A lodgment in the heart can alone bring that full conviction — "Now we believe, not because of thy saying; for we have heard him ourselves." (Joh 4:42 .)
Doubts may arise as to the integrity of the foundation. But a candid and intelligent survey of the external evidence would satisfy all reasonable minds.†19 And a fair trial for ourselves would confirm the mass of proof with all the weight of internal evidences. Far better to make the trial at once, than to paralyze the modicum of remaining strength by unreasonable doubtings. The Bible exhibits a divinely-appointed remedy commensurate with man’s infinite distress, and accepted of God in its power and prevalence. Let this at least encourage the effort to fit our case to the remedy, and to apply the remedy to our case. There may be shaking in the exercise, but not in the foundation, of our confidence.
No further proof can be expected. None, in fact, could be given, save a voice from heaven; which the busy enemy, working upon the imagination, would readily convert into a vehicle of doubt. Actual demonstration would leave no room for faith, which is clearly man’s discipline in the present dispensation; humbling him in the consciousness of his ignorance and his dependence upon God. We have only therefore thankfully to receive, and diligently to improve, the sufficient evidence vouchsafed to us. Paley has given us a golden maxim of Christian philosophy; when he defines true fortitude of understanding to consist ’in not suffering what we do know to be disturbed and shaken by what we do not know.’†20 To delay, therefore, "the obedience of faith" (Rom 16:26 ), until we shall have solved all the ten thousand objections of a proud infidelity, is to waste the urgent responsibilities of the present moment in an unwarranted expectation of light, which was never intended to be given. Perhaps time was, when these questions were welcome, nurtured by pride or sensuality; rather insinuated, than formally presented. Simplicity was revolting. Imagination was in the stead of faith, not auxiliary to it. But the tossings of the mind in speculative uncertainty have been ordained to enhance the value of a soundly-assured confidence.
Indeed the importance of such a confidence cannot be over-estimated. It constitutes the weight and effectiveness of the sacred office. "The priest’s lips keep knowledge, and they shall seek the law at his mouth, as the messenger of the LORD of Hosts." (Mal 2:7 .) But except he know himself the certainty of the words of truth, how can he answer the words of truth to them that send unto him? Scarcely less necessary is it for the Christian, that he may "be ready always to give an answer to every one that asketh him a reason of the hope that is in him." (1Pe 3:15 .) Temporary skepticism may be a chastisement of a disputatious spirit; but prayer, and humility, with all its attendant graces, will ultimately lead to Christian establishment. Thus shall we be preserved from the fearful, but alas! too prevalent, danger, of receiving the traditions of men in the stead, and with the authority, of the testimony of God. Ours will not be a blind Romish faith in the priests or in the Church, but alone "in the law and the testimony;"†21 "standing not in the wisdom of men, but in the power of God;"†22 stamped by the impress of the Spirit, as "the witness in ourselves."†23 No power of Satan or his emissaries will drive us permanently from this stronghold. We "know whom" and what "we have believed" (2Ti 1:12 ), and "testify," for the support of our weaker brethren, "that this is the true grace of God wherein we stand." (1Pe 5:12 .)
Footnotes:
†1 Melancthon in loco.
†2 Pro 2:2; Pro 23:12 .
†3 Pro 6:21; Pro 7:1, with Pro 2:10 .
†4 Pro 3:18.
†5 Pro 24:13-14. Psa 19:10 ; Psa 119:103 .
†6 Psa 119:171; Mat 12:34 . Col 3:16 .
†7 Diodati.
†8 Pro 10:21. Compare Pro 15:23 ; Pro 16:21 ; Pro 25:11 .
†9 Pro 26:7, Pro 26:9 .
†10 See the same emphatic reduplication, Pro 23:15 .
†11 Heb 3:13; Heb 4:7, with Psa 95:7 .
†12 Pro 8:6. Scott in loco.
†13 Proverbs 1. Proverbs 8. Proverbs 9.
†14 Proverbs 8.
†15 Proverbs 6. 7.
†16 Proverbs 3.
†17 Proverbs 10. - 22.
†18 Luk 1:1-4; 2Pe 1:15-16 .
†19 See Dr. Alexander’s Canon of the Old and New Testament Scriptures Ascertained - a valuable volume from America - reprinted in London.
†20 See his Natural Theology, Chapter v.
†21 Isa 8:20. Act 17:11 .
†22 1Co 2:5 .
†23 1Jn 5:10 ; 1Jn 2:20, 1Jn 2:27 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 18, 20, 21 Incline. Thus Solomon concludes his discourse, (chap. xxiv. 23.)…
Incline. Thus Solomon concludes his discourse, (chap. xxiv. 23.) in the same manner as he began it, to chap. x. Some commence the third book of Proverbs in this place; others, chap. xxv. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v17 Pro_22:17 to Pro_24:34
III. ADDITIONS MADE BEFORE HEZEKIAH’S TIME TO THE OLD NUCLEUS OF THE COLLECTION MADE BY SOLOMON
Pro_22:17 to Pro_24:34
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First Supplement:—Various precepts concerning righteousness and practical wisdom
Pro_22:17 to Pro_24:22
a) Introductory admonition to take to heart the words of the wise man
Pro_22:17-21
17 Incline thine ear and hear words of the wise,
and apply thine heart to my knowledge!
18 For it is pleasant if thou keep them within thee;
let them abide together upon thy lips!
19 That thy trust may be in Jehovah,
I have taught thee this day, even thee!
20 Have not I written to thee excellent words,
with counsels and knowledge,
21 to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee?
b) Admonition to justice toward others, especially the poor
Pro_22:22-29
22 Rob not the poor because he is poor,
and oppress not the wretched in the gate;
23 for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man,
and with a furious man thou shalt not go,
25 lest thou learn his ways
and prepare a snare for thy soul.
26 Be not among them that strike hands,
who become sureties for debts;
27 if thou hast nothing to pay
why shall he take thy bed from under thee?
28 Remove not the ancient landmark
which thy fathers have set.
29 Seest thou a man that is diligent in his business—
before kings shall he stand;
he shall not stand before mean men.
GRAMMATICAL AND CRITICAL
Pro_22:17. [Observe the interchange of the imperative הַט with the 2d pers. sing. of the Imperf. תָּשִׁית.—A.]
Pro_22:18. [In יַחְדָּו we have illustrated, as in many other instances, the final disregard of the originally strict application of the suffixes to their own person and number: let them abide in its entireness, etc.—A.]
Pro_22:20. [Bött. § 707, 2, explains the masc. adj. שָׁלִשִׁים of the K’ri as an example of masculines used in describing the pre-eminent and striking,—but on account of the הַיּוֹם of Pro_22:19 gives the preference to the K’thibh שִׁלְשׁוֹם. So Stuart and Muensch.—A.]
Pro_22:21. [לְשֹׁלְחֶיךָ, one of the plural participles, not uncommon in our book, to be taken distributively, as applicable to each of all possible cases. Bött. § 702, ε.—A.]
Pro_22:22; Pro_22:24; Pro_22:26; Pro_22:28. [Further examples of the Jussive with the negative adverb אַל, instead of a direct prohibition with the Imperative; comp. Latin, ne facias; Greek, μὴ γράφῃς (Kuehner, § 250, 5, Hadley, § 723, a); as though in prohibitions a sense of fitness or obligation were appealed to rather than an authority asserted.—A.]—(Pro_22:24). אֵת בּוֹא here, in accordance with the later usus loquendi, is equivalent to אֵת הָלַךְ; comp. Psa_26:4.
Pro_22:25. [The more compact form תֶּאְלַף for תֶּאֱלַף under the influence of the preceding פֶּך; Bött. § 1059, d.—A.]
Pro_22:27. [An example of what is called the concrete impersonal in Hebrew is found in יִקַּח; why should he, any one do this? Bött. § 935, c.—A.]
Pro_22:29. [יִתְיַצֵּב; Böttcher’s Fiens licitum or debitum, rendered by the German darf: it is his privilege or prerogative.—A.]
EXEGETICAL
1. That a new division of the collection begins with Pro_22:17, coming from another hand than compiled the preceding main division, appears not merely from the expression “words of wise men,” which reminds us of Pro_1:6, but also from the characteristic style of the proverbs which are found from this point onward to the end of chap. 24. These no longer consist of verses of two clauses constructed according to the antithetic parallelism, but for the most part of longer sentences, which as a general rule comprise two verses, sometimes, however, three (e.g. Pro_23:1-3; Pro_23:6-8), or even five (thus Pro_23:31-35; Pro_24:30-34). By the side of the isolated proverbs containing an antithesis of two members, such as are here and there interspersed (e.g. Pro_22:28; Pro_23:9; Pro_23:12; Pro_23:19; Pro_23:22; Pro_24:8 sq., 23 sq.), there are found in addition several verses constructed of three clauses (Pro_22:29; Pro_23:5; Pro_23:7; Pro_23:31; Pro_23:35; Pro_24:12; Pro_24:31). There is prevalent everywhere the minutely hortatory or in turn admonitory style, rather than that which is descriptive and announces facts. The אַל which serves to introduce the utterance of warnings is found not less than seventeen times within the two and a half chapters before us, while in the twelve chapters of the preceding main division it occurred but twice (Pro_20:13; Pro_20:22). Many linguistic peculiarities in the section appear, moreover, to indicate a later period; whether it be the earliest period after the exile, as Hitzig proposes, may indeed be the more doubtful and uncertain, since many peculiarities of the section, especially the expression, “words of the wise” (in Pro_22:17), like the prevailing admonitory tone of the discourse, seem to favor the assumption of Delitzsch, that its author is identical with that of the introductory main division, chap. 1–9. Comp. Introduction, § 12, p. 29.
2. Pro_22:17-21. The introductory admonition to give heed to the words of the wise.
Pro_22:18. For it is pleasant if thou keep them within thee. “Them,” viz., “the words of the wise,” for only to these can the suffix relate, and not to “my knowledge;” so that accordingly this proposition in Pro_22:18 a, beginning with “for,” serves to justify only the first half and not the whole of Pro_22:17. With 18 b: let them abide together upon thy lips, the admonitory discourse proceeds, and in the first instance attaches itself to the substance of 17 b (comp. Pro_5:2). Against the common construction, which regards the verb יִֹכּנוּ as a continuation of the conditional clause, “if thou keep,” etc., [so e.g. De W., N., S., M., Muffet, etc.], we adduce the absence of a second conditional particle, or at least a copula before the Imperf., which in its present position at the beginning of a clause clearly appears to be a Jussive. Comp. Hitzig on this passage.
Pro_22:19. That thy trust may be in Jehovah I have taught thee this day, even thee! The perfect represents the work of teaching as already begun and now in progress, like the “I have given,” Pro_4:2.—אַף אַתָּה, etiam te, inquam, Germ. ja dich! yea, thee! even thee! The expression brings out strongly the idea that the present teaching is designed for the student of wisdom who is here addressed, for him and for no one else (Mercer, Geier, J. H. Michaelis, Ewald, De W., Bertheau, etc.). There is no occasion for Umbreit’s interrogative conception of the words: “but thou?”: i.e. dost thou also attend to my teaching? and the same is true of Hitzig’s attempted emendation, according to which we should read אַף אֹתָהּ, “this also, the very same.”—The first member, moreover, gives not so much the substance as the object of the teaching, and that as consisting in the development of a firm trust in God, or in the increase and establishment of faith (comp. Luk_17:5).
Pro_22:20. Have I not written (Z., “behold, I write) to thee excellent words? (The K’ri שָׁלִישִׁים from שָׁלִישׁ), which is equivalent to נָגִיד, “a great man, a nobleman” (comp. Keil on 2Sa_23:8), describes the words as of the highest, noblest worth, of pre-eminent value, as verba eximia s. principalia (comp. the similar term in Pro_8:6). So, and doubtless correctly, Ziegler, Ewald, Elster, etc. Comp. the early rendering, τρισμέγιστα, of the Vers. Veneta. [K. renders “expressive, or significant,” bedeutsam]. Others interpret the K’ri differently, e.g. Hitzig: bequests, Vermächtnisse (in accordance with the Rabbinic שָׁלִישׁ, depositarius); the Vulg. and some of the older expositors, “three-fold, i.e. several times, in various ways” (so Luther): or even “in three forms,” so that the reference will be to the Law, the Prophets, and the Hagiographa, as the three chief constituents of the divine word, or again, to the three books of Solomon, etc. The K’thibh is explained ordinarily, by supplying an omitted תְּמוֹל, in the sense of “before, formerly;” thus Umbreit, e.g.; “have I not formerly written to thee?” (In a similar way Bertheau). But the ellipsis of a “yesterday” before this שִׂלְשׁוֹם would be without any linguistic analogy; and in a section which introduces subsequent admonitions a reminder of teachings formerly given seems little appropriate. For this reason the K’ri in the sense above given is unquestionably to be preferred. [S. and M. prefer the adverbial rendering; the majority of the English commentators with the E. V. the substantive.—A.]—With counsels and knowledge, so far forth, viz., as these are contained in the “princely words.”
Pro_22:21. To make known to thee the certainty of the words of truth. “Correctness, verity,” as e.g. in the Targ. on Jer_22:13; Jer_22:15; Sam. Gen_15:6 (where it is made equivalent to צֶדֶק, “righteousness”). Comp. the Chaldee קוּשְׁטָא in the Targ. on our passage.—That thou mightest be able to return words of truth to them that send thee. “Words, truth,” a sort of apposition, describing the discourse to be conveyed as consisting of words which are “as it were themselves the truth” (Umbreit, Elster). The expression is like the “words consolations, i.e. consoling words,” in Zec_1:13.—The “senders” (comp. Pro_10:26) are here naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart; or again, that “he may know how to bring home to them in all things true and not false or erroneous report” (Hitzig).—[Holden unnecessarily makes the suffix of the participle represent an indirect object; “them that send unto thee.” For the construction “words truth” see Green, § 253, 2.—A.]
3. Pro_22:22-29. Admonition to justice toward others, especially the poor and distressed.—Rob not the poor because he is poor. דָּל is the depressed, the straitened, he who is deprived of help for judicial contests and other cases of want, and who therefore needs the protection of the more powerful and the more prosperous.—And oppress not the poor in the gate, i.e. in the place where courts are held; comp. Job_5:4; Job_31:21; Psa_127:5.—[Comp. Thomson‘s Land and Book, Pro_1:31; and other works illustrative of Oriental usages, passim.—A.]
Pro_22:23. For Jehovah will conduct their cause. The emphatic announcement of the reason for the warning in the preceding ver.; comp. Pro_23:11. With respect to the just punishment threatened in clause b, comp. Mat_18:32 sq.—[God is not merely a formidable because an all-just and almighty advocate, appearing before the unjust tribunal, in behalf of the wronged; He is not merely a judge sitting in a higher court of appeal; He is the executor of the universal laws of justice to which the judges as well as the arraigned of earth are alike amenable. When Jehovah “cheats or spoils” it is in vindication and not in violation of eternal justice and right. Fuerst makes the “life” an adverbial modification, and not the object, so that it expresses the extent of his work, “even to the life.”—A.]
Pro_22:24-25. Warning against intercourse with men of violent temper, like Pro_26:21; Pro_29:22; comp. Jam_1:20.—And with a furious man thou shalt not go, lit., “go not along with him.”—And prepare a snare for thy soul; viz., the passion that would become a snare, a fatal net for thee (comp. Pro_20:25).—With the warning against suretyship in Pro_22:26-27, comp. Pro_6:1-4; Pro_11:15; Pro_17:18; Pro_20:16.
Pro_22:28. Warning against the violent removal of boundaries; comp. the prohibitions of the Law; Deu_19:14; Deu_27:17; and also Job_24:2; Hos_5:10; and below, Pro_23:10-11.
Pro_22:29. Seest thou a man diligent in business. The verb, a Perf. Kal, is conditional; “if thou seest;” comp. Pro_6:22. מָהִיר, apt, active, expert (Luther, endelich).—Before kings shall he stand (Z. “may he set himself”), viz. to serve them, to receive their commands, comp. 1Sa_16:21-22.—He shall not stand before mean men. Lit., “men in the dark,” homines obscuri, ignobiles (Vulg.). The antithesis to the “kings” is naturally an idea of a somewhat general and comprehensive kind, describing those who belong to the low multitude, the plebeians. To generalize the idea of “king” in like manner, as if it here expressed something like “noble, rich,” is therefore unnecessary (in opposition to Hitzig on this passage). [Lord Bacon says: Of all the qualities which kings especially look to and require in the choice of their servants, that of despatch and energy in the transactions of business is the most acceptable, etc., etc. There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable (De Augmentis Scientiarum, Lib. VIII.)].
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL
There are only two main ideas with the presentation of which this section is concerned; these, however, are thoughts of no slight weight and significance. That true wisdom, which is indeed one with firm confidence in God, is to be secured and maintained above all things else, the introductory admonition (Pro_22:17-21) brings out with earnest emphasis. And that such wisdom as this should manifest itself in a demeanor toward one’s fellow-men just and kind in all directions,—to impress this is the single aim and end of the hortatory and admonitory addresses that follow in Pro_22:22-29.—For not merely the warnings against the unrighteous plundering of one’s neighbors (Pro_22:22-23), against passion and a ruinous familiarity with the passionate, and against a wicked removal of boundaries, have this end in view,—but also the cautions against suretyship, which are apparently brought forward merely as prudential suggestions (Pro_22:20; Pro_22:27), and against the wasting of executive talents and skill in the service of insignificant masters (Pro_22:29), fall under the same generalization, so far forth as both kinds of unwise conduct point to an intentional hiding of the talent received from the Lord, and to an inclination to the low and the common, which is as wilful as it is unprofitable and contemptible. He who through inconsiderate suretyship for unworthy men deprives himself of the means of a free and vigorous efficiency in life, puts his light under a bushel quite as really, and with no less guilt than he who fritters away his strength in a narrow and obscure sphere of labor, rather than by earnest striving for an influential station seeks to make the results of his activity the common property of many. Comp. Mat_5:14-16; Mat_25:24; Joh_3:20-21; Joh_7:4.
These two main truths,—the praise of wisdom as the source of all real confidence in God, and the subsequent admonition to righteousness in many particulars, meet in the idea of Faith, or obedient consecration to the invisible holy God, as the sum of all true wisdom (Pro_22:19). Put in form as the leading thought in a homiletic discussion, this fundamental idea would be expressed in some such way as this: On faith in God as the ground of all righteousness and the end of all “wisdom;—or, Faith (confidence in God) as the basis and end of all wisdom.—Stöcker (regarding the whole as a direct continuation of Pro_22:1-16): Admonition to seek after a good name.—Starke: Admonition to obedience to the true wisdom (17–21), to right treatment of the poor (22, 23), to the avoidance of intercourse with bad men (24–27), and to a scrupulous regard for boundaries (28, 29).
Pro_22:17-21. Zeltner: All the world’s pleasure is to be accounted nothing in comparison with the true, sweet pleasure which comes from the word of God. This they know who have tasted the sweetness of this word (Heb_6:5).—J. Lange: Where the good will to obey is wanting, there all teaching and preaching are vain. This is the reason why so many hundred sermons are heard by the majority without profit.—He who is heartily and willingly obedient to Christ finds in this no burden; in Christ’s obedience consists rather the highest joy.—R. Florey (on Pro_22:17-19; see Hirtenstimmen an die Gemeinde im Hause des Herrn, II., Leips., 1849): In the training of your children let your hope be directed to the Lord; for 1) the word of the Lord gives the right direction; 2) His service gives the right strength; 3) His grace gives the right power besides.—Th. Hergang (Reformationspredigt) on Pro_22:17-19; (see Sonntagsfeier, 1861, p. 357): What a blessed duty is it to hold in honor the memory of such men as have deserved well in the true culture of their own and succeeding times! [A. Fuller (Pro_22:17-18): If we study the Scriptures as Christians, the more familiar we are with them, the more we shall feel their importance; but if otherwise, our familiarity with the word will be like that of soldiers and doctors with death—it will wear away all sense of its importance from our minds.—Trapp (Pro_22:19): Only a Divine word can beget a Divine faith.]
Pro_22:22-29. Starke (on Pro_22:22-23): If the Lord efficiently sympathizes with those who are in outward poverty, still more does He do this for the spiritually poor, who are of broken heart and tremble at His word (Isa_66:2).—[Arnot (on Pro_22:22-23): There is a causal connection and not merely a coincidence between the spread of God’s word and the security of men’s rights in a land. As worship rises to heaven, justice radiates on earth. If faith go foremost, charity will follow.—Lawson (Pro_22:22): For magistrates to be guilty of the crime of oppression, is a perversion of an institution of God into an engine of abominable wickedness.—(On Pro_22:23): The unjust spoiler has the mercy of God against him as well as His justice.—Trapp (on Pro_22:23): A poor man’s livelihood is his life. God, therefore, who loves to pay oppressors home in their own coin, will have life for life.—Lord Bacon (on Pro_22:24): It is of the first importance for the peace and security of life to have no dealings with passionate men, or such as easily engage in disputes and quarrels; for they will perpetually involve us in strife and faction, so that we shall be compelled either to break off our friendship, or disregard our own safety.—Bridges (on Pro_22:26-27): In “devising liberal things” we must combine scrupulous regard to justice and truth. Else our charity will prove the scandal, instead of the glory, of our profession.]—Melanchthon (on Pro_22:28): The injunction (that boundaries are not to be removed) may by a simple allegory be expanded to this prohibition; that laws in general that are venerable from their age are not to be altered, except in case of the most pressing and obvious need.—Von Gerlach (On Pro_22:29): Peculiar facility and ability God will bring into an appropriate sphere of action.—[Trapp: A diligent man shall not long sit in a low place. Or if he do all the days of his life, yet if his diligence proceed out of conscience, “he shall stand before the King” of kings when he dies.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–21 Here begins another division of the book, marked by…
Here begins another division of the book, marked by those encouragements to the pursuit of wisdom, which are found in the earlier chapters. It will be observed that at Pro. 22:22-24:12, the proverbs are generally expressed in two verses instead of one (see Introduction).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 19, 21 17. Bow down thine ear — Listen with reverence…
THE WORDS OF THE WISE.
17. Bow down thine ear — Listen with reverence and attention.
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My knowledge — That which I communicate — my instruction: with special reference to that about to be imparted.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–21 17. the words of the wise] Comp. Pro_1:6, Pro_24:23.
17. the words of the wise] Comp. Pro_1:6, Pro_24:23.
III. Second Collection of Proverbs
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Chap. Pro_22:17 to Pro_24:22
A short Preface or Introduction, Pro_22:17-21.
The body of the Collection, Pro_22:22 to Pro_24:22.
17–21. This short paragraph is at once a conclusion and an introduction, a pause in the continuous teaching of the same Teacher, in which he sums up what had gone before, and opens the way for further instruction. In our present Hebrew text there is no break between the 16th and 17th verses of this chapter, but there is a slight break, to which however no special importance can be attached, between the 21st and 22nd verses. The R.V. is so printed as to indicate the commencement of a new section at Pro_22:17, and of a fresh paragraph at Pro_22:22.
On the characteristics of the Section see Introduction, pp. 36, 37.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 19, 21 4. AN INTRODUCTION, CONTAINING AN EXHORTATION TO “HEAR THE…
4. AN INTRODUCTION, CONTAINING AN EXHORTATION TO “HEAR THE WORDS OF THE WISE,” SERVING AS A HEADING TO Pro_22:22 to Pro_24:22 (Pro_22:17-21).
(17) Hear the words of the wise.—Comp. chap 1:6. As “wise” is in the plural number, it would seem as if the following section contained proverbs written by others than Solomon, though they may have been collected by him. (Comp. Pro_24:23.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–21 Ver. 17-ch. Pro_4:20 Pro_5:1) The words of the wise;…
Ver. 17-ch. Pro_4:20 Pro_5:1) The words of the wise; verba sapientium, Vulgate. "Wise" is in the plural number, showing that this is not a portion of the collection called, "The Proverbs of Solomon", (Pro_10:1) but a distinct work. (For the term, see note on Pro_1:6) My knowledge. The knowledge which I impart by bringing to notice these sayings of wise men. Septuagint, "Incline (paraballe ) thine ear to the words of wise men, and hear my word, and apply thine heart, that thou mayest know that they are good.
Vers. 17-21. The words of the wise to be taken to heart.
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I THEY YIELD DIVINE PLEASURE (Ver. 18) And all the pleasure of the world is not to be weighed against it. Let those who have "tasted of the good Word of God" bear their witness. The human soul is made for truth, and delights in it. There is pleasure in grasping a mathematical demonstration or a scientific law; and the successful inquirer may shout his "Eureka!" with joy over every fresh discovery. But above all, "how charming is Divine philosophy! that which traces the clear path of virtue, warns against vice, shows the eternal reward of the former and the doom of the latter, Received with the appetite of faith, Divine truth is food most sweet.
II THEY LEAD US ON TO CONFIDENCE IN GOD. (Ver. 19) And this is our true foundation. He is Jehovah, the Eternal One. He is the Constant One. His Name is the expression of mercy, of truth, and of justice. To love and to trust him is to be in living intercourse with all that is true and beautiful and good.
III THEY ARE RICH IN MANIFOLD INSTRUCTION. (Ver. 20) They are "princely words," i.e. of the highest and noblest dignity. Prone to sink into the commonplace, the mean, the impure, they lift us to high views of our calling, our duty, and oar destiny.
IV THEY PRODUCE, JUSTICE OF THOUGHT AND SOUNDNESS OF SPEECH. (Ver. 21) Thought and speech together form the garment of the soul. It is only the living sap of God"s truth within us which can impart greenness and beauty, blossom and fruit, to the life. As water rises to the level from which it descended, so does all truth received into the soul go back in some form to the imparter, in thanks and in blessing. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 21 Bow down thine ear, and hear the words of…
Pro_22:17-21
Bow down thine ear, and hear the words of the wise.
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Spiritual verities
I. The experimental knowledge of them is a transcendent blessing. They are excellent things in themselves--things that reveal a spiritual universe, a glorious Redeemer, and an ever-blessed God. But the verses teach that a knowledge of them is a transcendent blessing. They teach--
1. That such a knowledge affords pleasure. It is a pleasant thing. What said Paul? I count all things but loss for the excellency, etc.
2. That such a knowledge enriches speech. They shall withal be fitted in thy lips.
3. That such a knowledge inspires trust in God. That thy trust may be in the Lord.
4. That such a knowledge establishes the faith of the soul. A man to whom these spiritual verities are an experience is not like a feather tossed by every wind of doctrine, but like a tree, so rooted and grounded in faith as to stand firm amidst the fiercest hurricanes that blow. Such a mans faith stands not in the wisdom of man, but in the power of God.
5. That such a knowledge qualifies for usefulness. That thou mightest answer the words of truth to them that send unto thee.
II. The experimental knowledge of them is attainable. The method for attainment involves four things.
1. Communication. These spiritual verities come to the soul in the words of the wise. Have not, says the writer of these verses, I written to thee excellent things in counsels and knowledge? Men do not reach this knowledge as they reach a knowledge of scientific truth--by their own researches and reasonings. It is brought to them in a communication--a communication from holy men who spake as they were moved by the Holy Ghost.
2. Attention. Bow down thine ear, and hear the words of the wise.
3. Application: Apply thine heart unto my knowledge.
4. Retention. It is a pleasant thing if thou keep them within thee. (D. Thomas, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 Pro_22:21. Them that send unto thee, rather “them that…
CRITICAL NOTES.—
Pro_22:21. Them that send unto thee, rather “them that send thee.” “The senders here,” says Zöckler, “are naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart.”
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MAIN HOMILETICS OF THE PARAGRAPH. Pro_22:17-21
TRUST FROM KNOWLEDGE, AND BLESSEDNESS FROM TRUST
I. Knowledge of God must go before faith in God. There must be a knowledge of the existence, character, and power of any person before there can be any trust in him. God is not so unreasonable as to expect men to put trust in Him unless they have some grounds for their trust. Hence the Bible especially aims to make men acquainted with the Being upon whom they are called to exercise faith, by declarations concerning His character, and by a history of His doings in the past, and reminders of what He is doing in the present. Sometimes God points to the visible creation as a source whence men may obtain knowledge concerning Him, and come to exercise trust in Him. This is the drift of the sublime passage in Isaiah 40, in which Jehovah seeks to bring Israel, by a consideration of His creative power and wisdom, to confide in His Almighty strength. (Pro_22:27-29.) Sometimes He appeals to His dealings in the past as a ground of faith in His character and purposes in the present. What iniquity have your fathers found in me, that they are gone far from me? (Jer_2:5.) The Son of God appeals to His Father’s love as a basis of faith in Himself. (Joh_3:16.) Paul speaks of the way of salvation as a “knowledge of the glory of God in the face of Jesus Christ” (2Co_4:6.), because without knowledge there can be no faith, and an enlightened knowledge will certainly lead to faith. The preacher here points to the necessity of gaining this true wisdom, the knowledge of Jehovah, as the means of begetting trust in Him.
II. Real blessedness will follow faith in God. A child can have no lasting and real joy in its life, unless it has faith in his father’s love and wisdom. He feels instinctively that he is dependent upon that father, that much of his future well-being depends upon what that father is and does, and if he cannot be sure that he has his real welfare at heart, it will throw a dark shadow over his young life, which will deepen as he becomes more and more capable of realising his position. It is a worm at the root of all our peace of mind to distrust where we must depend. All men must feel that they are dependent upon God, and yet most men live, and perhaps most die, without giving Him that trust which alone can give them peace, and which those who know Him testify that He fully deserves. The testimony of those who knew is “Blessed is the man that trusteth in the Lord, and whose hope the Lord is.” (Jer_17:8.) And it is because of its trust-begetting character that Solomon here declares that true knowledge—knowledge concerning Jehovah—is “pleasant” to the soul.
III. Faith in the heart will manifest itself in the lip. A perfume may be hidden in the casket, but whenever the lid is lifted it will make its presence known. The tongue will speak sometimes of that which fills the heart, and when it does not do this in a direct manner there will be a tone in the conversation which will tell men what the soul prizes most. Knowledge in the heart will bring wise words to the lips—the love of truth will result in the answer of truth.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_22:17. This sounds like the opening of the earlier Proverbs, chap. Pro_5:1; Pro_8:1. The repetition is significant. The life of the soul is attention. If that be persevered in, all things follow. God only can give saving light. And yet by laws like the planetary system, He will give it on the bending of the ear. Alas for us! we will not even do this much without His influence. Nevertheless He urges the promise. (See Miller’s rendering in the additional notes at the beginning of this paragraph.) It is a law, though it be a law of grace. God has framed it. Hear outwardly, and thou shalt feel within. Such is our nature (chap. Pro_2:1-5), and it is shrewd to use it. The inclining is from Him; but the advice also is from Him! Shrink not from the advice because His strength is needed to make it His chosen instrument.—Miller.
We may mark that, whereas in the beginning of Proverbs the Wise Man had often called on his son to fasten attention on him, saying, “My son, my son;” now, after so much said, he supposeth that he needeth not to be called upon, and therefore speaketh unto him, without his usual compellation. And surely when much hath been said, to need still much calling on, sheweth much neglect of what hath been said, and much unworthiness to have been an hearer of it. And yet because in the best some rousing of attention is requisite, the Wise Man here lifteth up his voice, to cause a careful bowing down of the ear to his words. He would therefore have attention so to bow down the ear, as to make it as it were a bed, wherein the words of the wise might rest; because that is it which will bring true rest unto the heart.… But we may further note, that whereas he would have him to hear the words of the wise, it is to his knowledge that he would have him apply his heart. For we may hear the words of the wise men of this world, we may hear the words of human learning and understanding, and much good is to be gotten from them; but we must apply our hearts unto the knowledge of God’s word, and so far receive the other as they agree with that, or are not repugnant unto it. Or else hear the words of the wise, whosoever they be, if they be the words of wisdom which they deliver. But if their actions teach otherwise than their words do, apply not thine heart to follow their example. Let rather my knowledge instruct thee, that the heart may be as well applied to doing, as the ears to hearing.—Jermin.
Pro_22:18. It will last when we get it. This is the wonder to others. Here one has been trying to be a better man, and begins to be one from a sudden epoch. Others wrestle with their faults, and fall back into them again. Nothing can be more fitful than all moral reformations. But here, in spiritual life, a flash shoots up, and we never return to darkness. Why is this? Because it is pleasant, says the proverb. It becomes fixed because of its principle as of a second nature.… When we watch over right words, which (Orientaliter) stands for all right actions, God rewards us by making them “pleasant,” and so, even as in heaven itself, they become fixed as the very habit of our lips.—Miller.
Many there are whose lips do speak the words of wisdom, but they are not fitted upon their lips.… The reason whereof is, because the words of wisdom are not seated in the heart. For though the lips may give themselves motion and the head may furnish them with matter, it is the heart that fitteth the lips.—Jermin.
It will give thee most high satisfaction if thou dost so heartily entertain them, and thoroughly digest them, and faithfully preserve them in mind, that thou art able withal to produce any of them as there is occasion, and aptly communicate for other men’s instruction.—Bp. Patrick.
Pro_22:19.—
1. The particularity of address—“to thee, even to thee.” In the days of prophetic inspiration, it was no unusual thing for the servants of God to receive express commissions to individuals, in which they alone were concerned. But the whole Book of God—the entire “word of His testimony”—should be considered by every one as addressed to him; as much so as if there were no other human being besides himself, and as if it had been “given by inspiration” to himself alone. There is no room for any saying, as Jehu did of old—“To which of all us?” The answer would, in every case, be—To each of you all—to thee—to thee—to thee. Not that there is no such thing as, “rightly dividing the Word of Truth;” not that there are no portions of it that have a special appropriateness of application to the characters and circumstances of individuals. Still, the great truths of the Word are alike to each and to all. And speedily a man may be placed in one or other of the peculiar situations to which the different portions of it are adapted! I know of nothing more important than for every individual to bring divine lessons home to himself. Too often, alas! we forget personal amidst general application of particular truths. We think of them as intended for men, and forget that they are designed for us. Would you then profit by what you hear?—keep in mind that what is addressed to all is addressed to each—“to thee, even to thee.”—
2. Mark the emphasis on the time—“this day.” We set a mark, in our minds, on days that have been rendered memorable by events of special interest. Would Noah, think you, ever forget the day of the year on which he and his family entered the ark, and when “the Lord shut him in?” or the day on which he again stepped out of it upon the green earth, to be the second father of mankind? Would the shepherds ever forget on what night of the year the angelic messengers, amidst the light of the glory of the Lord, announced to them the Divine Saviour’s birth, and when “the multitude of the heavenly host,” bursting on their sight, “ascended jubilant,” saying “Glory to God in the highest, and on earth peace, good will toward men?” Or would Cornelius ever forget the day and the hour when the angelic visitant directed him to that instruction whereby he and all his house should be saved? You, it is true, have many times heard the words of truth. Let me, however, remind any of you who have thus often heard, and who still neglect them, of the importance to you of each day that you enjoy the privilege. Every time you thus hear them, your eternal all depends on the reception you give to the message of God. This day may be important indeed, for it may be the last on which Divine truth shall sound in your ears. O that it may be a day to be sacredly and joyfully remembered by every sinner now present, as the day on which he first felt its inestimable preciousness to his soul! If you thus bear, and thus improve the opportunity, the day will not be obliterated from your memory by the lapse of eternity. There is one thing of which with emphasis it may be said to each individual sinner, It is “to thee, even to thee:—I mean the message of the Gospel—the message of free mercy through the Divine Mediator. There is no exception; there is no difference. The law speaks to each, “to thee, even to thee”—its sentence of condemnation. The Gospel speaks to each—“to thee, even to thee”—its offer of free, full, immediate, irrevocable pardon on the ground of the universal atonement. To every fellow creature we can say—An adequate atonement has been made for all; therefore for thee—“for thee, even for thee;” and on the ground of that atonement does divine mercy come near to thee—“to thee, even to thee”—with the offer of forgiveness, acceptance, and life. “This day” is the message of life again “made known” unto thee, O sinner; and there is no obstacle to thine acceptance and enjoyment of it, but what is in thyself;—none in God; none in Christ; none in the atonement; none in the divine offer of its virtue to mankind. “To thee is the word of this salvation sent;” and “now is the accepted time, now the day of salvation.”—Wardlaw.
Only a divine word can beget a divine faith, and herein the Scripture excels all human writings, none of which can bring our hearts to the obedience of faith. “I can speak it by experience,” says Erasmus, “that there is little good to be got by the Scripture, if a man read it cursorily and carelessly; but if he exercise himself therein constantly and conscionably he shall feel such a force in it, as is not to be found in any other book whatsoever” “I know,” saith Peter Martyr, “that there are many who will never believe what we say of the power of God’s Word hidden in the heart; and not a few that will jeer us, and think we are mad for saying so. But oh that they would be pleased to make trial! Let it never go well with me—for I am bold to swear in so weighty a business—if they find not themselves strangely taken and transformed into the same image.” The Ephesians “trusted in God” so soon as they heard the word of truth. They “believed” and were “sealed.” (Eph_1:13.) And the Thessalonians’ faith was famous all the world over, when once the Gospel “came to them in power.” (1Th_1:5-8.)—Trapp.
Pro_22:20-21. How the preacher labours! Let us begin at his most expressive terminus. We are to be sent for! some certain day. “Those that send” is but the proverbial cast. “Him that sends” is the more perfect meaning. As sure as the stars we shall be sent for one day; and one thing will be exacted from us, and one only in the creation, and that is light. The man without light perishes. Solomon says, his whole aim has been to press light on the sinner.… “Have I not done,” he says, “and that under Scriptural promises, the very best things to secure my object? And is not that object, now that I might make thee to know the verity of the words of truth!” This Hebrew is very peculiar. “Words of truth” are easily uttered. “Counsels and knowledge” of the deepest sort may be in the minds of infidels. We may teach a child the very intricacies of faith. But there is a “verity” at its deepest root that the natural man cannot perceive. (1Co_2:14.) To express this, Solomon uses a very infrequent word. It means (in radice) to weigh out so as to be exact. That I might make thee to know the exactness of words of truth. The meaning is that verity which is seen by a Christian eye.—Miller.
Surely if anything be worthy of sending for, worthy of going for, then are the words of knowledge and truth. If they may be had for going or sending, who should not go, who should not send, whither should we not go, whither should we not send? They are they which must bring us to heaven and to happiness. Or else to take the sense another way, and in a spiritual application of the words: Who are they that send unto us? What are the words of truth that we must answer unto them? They that send unto us are God the Father, God the Son, and God the Holy Ghost. God the Father sendeth His blessings, God the Son His merits, and God the Holy Ghost His graces. The words of truth that we must answer are the words of thankful obedience.—Jermin.
The certainty of the words of truth. The evidence of the divinity of the Bible, instead of ever being shaken by all the efforts of infidelity, has been augmenting from the beginning hitherto. Its external evidence has grown in the fulfilment of its predictions. Its internal evidence, though in one sense ever the same, has, in another, been increasing also; inasmuch as it has stood its ground amidst all the advances of human knowledge, and men have never been able to improve upon it or to get before it:—and it is the one only book of which this can be affirmed. And its experimental evidence,—the manifestation of its truth in its saving influence,—in its power to dislodge and change the evil passions and habits of the worst of men,—has multiplied by thousands and tens of thousands of dead and living witnesses. In our own days, we have but to point, not only to cases of revival in our own land, in which the gospel has proved itself “mighty through God” to the pulling down of the strongholds of worldliness and corruption, and turning hearts long alienated to God,—but to the lands of heathen idolatry and cruelty and vileness, wherever Gospel truth has found its way and has been embraced. There, in the marvellous changes that have been effected,—in the contrast between previous stupidity and pollution, and heartless and murderous ferocity, to intelligence, and purity and virtue, and peace, and harmony, and happiness, we have the triumphs of the Cross, and the manifestation of the “certainty”—the divine certainty—“of the words of truth.” They have thus shown themselves to be indeed “excellent things” by the excellence of their effects. We call upon all to examine for themselves. The Bible courts examination. It is the unwillingness and refusal to examine, that is most to be deplored. The genuineness of its writings, the authenticity of its histories, the reality of its recorded miracles, the fulfilment of its prophecies, the sublimity and consistent harmony of its doctrines, the purity of its precepts, the origin of its commemorative ordinances, and its tendency to personal and social virtue and happiness,—all court examination. The testimony of the celebrated Earl of Rochester, when converted from infidelity and profligacy to Christianity and virtue, will be found the truth. Laying his hand on the Bible, he would say—“This is true philosophy. This is the wisdom that speaks to the heart. A bad life is the only grand objection to this Book.”—Wardlaw.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v17 These proverbs are very unlike the preceding in tone,…
These proverbs are very unlike the preceding in tone, and style. The author's own personality is brought distinctly into view (Pro_22:17-21; Pro_23:15); he had a high opinion of the value of his maxims; he arranges them in strophes, not in couplets.
18. Fitted] RV 'established together,' i.e. ready (1Pe_3:15).
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20. For excellent things RM suggests 'heretofore.' Perhaps we should read 'triply': cp. Hos_8:12 RV.
21. RM 'Them that send thee,' i.e. his parents. Perhaps it ought to be, 'them that ask thee' (1Pe_3:15).
27. If the debtor has failed to meet his obligation and the unlucky surety has no money, the creditors will seize the poor man's scanty belongings, even to his bed.
28. Landmarks were of extreme importance when there were no fences: see on Rth_2:22.
29. Stand before] i.e. serve (1Sa_16:21; 1Ki_10:8).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v19 (See Scofield "Psa 2:12").
trust
(See Scofield "Psa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv17–21 v. 17. Bow down thine ear, inclining it in…
v. 17. Bow down thine ear, inclining it in the attitude of the most careful attention, and hear the words of the wise, and apply thine heart unto my knowledge, that presented by the inspired author in this new section of the Book of Proverbs.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 20 General Information:
General Information:
Verse 17 begins the introduction to a new section of the Book of Proverbs.
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Incline your ear and listen
Here the word "ear" represents the person who is listening. The writer speaks of listening attentively to someone as if it were leaning forward so that the ear is closer to the one speaking. See how you translated "incline your ear" in Proverbs 4:20. AT: "Pay attention and listen" or "Listen attentively" (See: Synecdoche and Metaphor)
the words of the wise
"what wise people say"
apply your heart to
This is an idiom. AT: "do your best to understand and remember" (See: Idiom)
my knowledge
The person speaking is probably the same as the father from Proverbs 1:8. He may be speaking of "the words of the wise" as "my knowledge." The abstract noun "knowledge" can be stated as "know." AT: "the knowledge I have, which I am sharing with you" or "what I know" (See: Abstract Nouns)
all of them are ready on your lips
The person being ready to speak is spoken of as if it were the words that were ready. AT: "you are able to speak of them at any time" (See: Metonymy)
today—even to you
"today. Yes, I am teaching you," The speaker is emphasizing that it is the hearer, not someone else whom he is teaching, and he is teaching the hearer because the hearer needs to learn. If it is awkward in your language to emphasize in this way, you can emphasize in another way or the words "even to you" can be left untranslated.
translationWords
wise
heart
know
trust
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 20 22:17–24:22 This section is ascribed to a group called…
22:17–24:22 This section is ascribed to a group called the wise. Who they were is unknown. There is a reference to thirty sayings (22:20), and the wisdom sayings that follow can be divided into thirty sections that are similar to an Egyptian composition called the Instruction of Amenemope, which is also divided into thirty chapters.
22:17-21 As with the prologue that opens the book of Proverbs (1:2-7) and the introductions to the individual discourses (see 1:8-9; 2:1-11), this section begins with an encouragement to listen. This wisdom is more than good practical advice—its purpose is to inspire trust in the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.